---
title: "Commentary Critical and Explanatory on the Whole Bible -  1 Corinthians 7"
description: "CHAPTER 7   :-. REPLY TO THEIR
INQUIRIES AS TO MARRIAGE;
THE GENERAL
PRINCIPLE IN OTHER
THINGS IS,
ABIDE IN YOUR
STATION, FOR THE TIME
IS SHORT. 1. The Co"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/commentary-critical-and-explanatory-on-the-whole-bible/1-corinthians/7"
---

CHAPTER 7

. REPLY TO THEIR
INQUIRIES AS TO MARRIAGE;
THE GENERAL
PRINCIPLE IN OTHER
THINGS IS,
ABIDE IN YOUR
STATION, FOR THE TIME
IS SHORT.

**1.** The Corinthians in their
letter had probably asked questions which tended to disparage
marriage, and had implied that it was better to break it off when
contracted with an unbeliever.
**good**—that is,
"expedient," because of "the present distress";
that is, the unsettled state of the world, and the likelihood of
persecutions tearing rudely asunder those bound by marriage ties. , in opposition to ascetic and Romish notions of superior
*sanctity* in celibacy, declares, "Marriage is HONORABLE
IN ALL." Another reason why in some cases celibacy may be
a matter of Christian *expediency* is stated in [1 Corinthians 7:34](../../../kjv/1-corinthians/7/34);
[1 Corinthians 7:35](../../../kjv/1-corinthians/7/35), "that ye may
attend upon the Lord without distraction." But these are
exceptional cases, and in exceptional times, such as those of Paul.

**2.** Here the general rule is
given
***to avoid*****fornication**—More literally, "*on account of
fornications,*" to which as being very prevalent at Corinth,
and not even counted sins among the heathen, unmarried persons might
be tempted. The *plural,* "fornications," marks
irregular lusts, as contrasted with the *unity* of the marriage
relation [BENGEL].
**let every man have**—a
positive command to all who have not the gift of continency, in fact
to the great majority of the world (). The dignity of marriage is set forth by Paul (), in the fact that it signifies the mystical union
between Christ and the Church.

**3, 4.** *The duty of
cohabitation on the part of the married.*
**due benevolence**—The
oldest manuscripts read simply, "her due"; that is, the
conjugal cohabitation *due* by the marriage contract (compare
[1 Corinthians 7:4](../../../kjv/1-corinthians/7/4)).

**4.** A paradox. She *hath not
power over* her body, and yet it is *her own.* The *oneness
of body* in which marriage places husband and wife explains this.
The one complements the other. Neither without the other realizes the
perfect ideal of man.

**5. Defraud . . . not**—namely,
of the conjugal duty "due" (; compare the *Septuagint,* ).
**except it be**—"unless
perchance" [ALFORD].
**give yourselves to**—literally,
"be at leisure for"; be *free from interruptions for;*
namely, on some *special* "*season,*" as the
*Greek* for "time" means (compare [Exodus 19:15](../../../kjv/exodus/19/15);
[Joel 2:16](../../../kjv/joel/2/16); [Zechariah 7:3](../../../kjv/zechariah/7/3)).
**fasting and prayer**—The
oldest manuscripts omit "fasting and"; an interpolation,
evidently, of ascetics.
**come together**—The
oldest manuscripts read, "be together," namely, in the
regular state of the married.
**Satan**—who often thrusts
in his temptations to unholy thoughts amidst the holiest exercises.
**for your incontinency**—*because
of* your inability to "contain" ([Zechariah 7:3](../../../kjv/zechariah/7/3)) your natural propensities, which Satan would take advantage
of.

**6. by permission . . . not of
commandment**—not *by God's permission to me to say it:*
but, "by way of permission to you, not as a commandment."
"This" refers to the directions, .

**7. even as I**—having tile gift
of continence ([Matthew 19:11](../../../kjv/matthew/19/11);
[Matthew 19:12](../../../kjv/matthew/19/12)). This wish does not
hold good absolutely, else the extension of mankind and of the Church
would cease; but relatively to "the present distress" ([Matthew 19:12](../../../kjv/matthew/19/12)).

**8. to the unmarried**—in
general, of both sexes ([1 Corinthians 7:10](../../../kjv/1-corinthians/7/10);
[1 Corinthians 7:11](../../../kjv/1-corinthians/7/11)).
**and widows**—in
particular.
**even as I**—unmarried
([1 Corinthians 9:5](../../../kjv/1-corinthians/9/5)).

**9. if they cannot contain**—that
is, "have not continency."
**burn**—with the secret
flame of lust, which lays waste the whole inner man. (Compare
AUGUSTINE [*Holy
Virginity*]). The dew of God's grace is needed to stifle the
flame, which otherwise would thrust men at last into hell-fire.

**10. not I, but the Lord**—(Compare
[1 Corinthians 7:12](../../../kjv/1-corinthians/7/12); [1 Corinthians 7:25](../../../kjv/1-corinthians/7/25);
[1 Corinthians 7:40](../../../kjv/1-corinthians/7/40)). In ordinary cases he
writes on *inspired apostolic authority* ([1 Corinthians 7:40](../../../kjv/1-corinthians/7/40)); but here on the *direct* authority of the *Lord
Himself* ([Mark 10:11](../../../kjv/mark/10/11); [Mark 10:12](../../../kjv/mark/10/12)).
In both cases alike the things written are inspired by the Spirit of
God "but not all for all time, nor all on the primary truths of
the faith" [ALFORD].
**Let not the wife
depart**—literally, "be separated from." Probably the
separation on either side, whether owing to the husband or to the
wife, is forbidden.

**11. But and if she depart**—or
"be separated." If the sin of separation has been
committed, that of a new marriage is not to be added ().
**be reconciled**—by
appeasing her husband's displeasure, and recovering his good will.
**let not . . . husband put
away . . . wife**—In [Matthew 5:32](../../../kjv/matthew/5/32)
the only exception allowed is, "saving for the cause of
fornication."

**12. to the rest**—the other
classes (besides "the married," , where both husband and wife are believers) about whom the
Corinthians had inquired, namely, those involved in mixed marriages
with unbelievers.
**not the Lord**—by any
direct command spoken by Him.
**she be pleased**—*Greek,*
"consents": implying his wish in the first instance, with
which hers *concurs.*

**13. the woman**—a believer.
**let her not leave him**—"her
husband," instead of "him," is the reading of the
oldest manuscripts The *Greek* for "leave" is the same
as in [1 Corinthians 7:12](../../../kjv/1-corinthians/7/12), "put
away"; translate, "Let her not *put away* [that is,
part with] her husband." The wife had the power of effecting a
divorce by Greek and Roman law.

**14. sanctified**—Those
inseparably connected with the people of God are *hallowed*
thereby, so that the latter may retain the connection without
impairing their own sanctity (compare ); nay, rather imparting to the former externally some degree
of their own hallowed character, and so preparing the way for the
unbeliever becoming at last sanctified inwardly by faith.
**by . . . by**—rather, "in
. . . in"; that is, in virtue of the marriage tie between them.
**by the husband**—The
oldest manuscripts read, "by the brother." It is the fact
of the husband being a "brother," that is, a *Christian,*
though the wife is not so, that sanctifies or hallows the union.
**else . . . children
unclean**—that is, beyond the hallowed pale of God's people: in
contrast to "holy," that is, all that is within the
consecrated limits [CONYBEARE
and HOWSON]. The
phraseology accords with that of the Jews, who regarded the heathen
as "unclean," and all of the elect nation as "holy,"
that is, partakers of the holy covenant. Children were included in
the covenant, as God made it not only with Abraham, but with his
"seed after" him (). So the faith of one Christian parent gives to the children
a near relationship to the Church, just as if both parents were
Christians (compare [Romans 11:16](../../../kjv/romans/11/16)).
Timothy, the bearer of this Epistle, is an instance in point ([Romans 11:16](../../../kjv/romans/11/16)). Paul appeals to the Corinthians as recognizing the
principle, that the infants of heathen parents would not be
admissible to Christian baptism, because there is no faith on the
part of the parents; but where one parent is a believer, the children
are regarded as not aliens from, but admissible even in infancy as
sharers in, the Christian covenant: for the Church presumes that the
believing parent will rear the child in the Christian faith. Infant
baptism tacitly superseded infant circumcision, just as the Christian
Lord's day gradually superseded the Jewish sabbath, without our
having any express command for, or record of, transference. The
setting aside of circumcision and of sabbaths in the case of the
Gentiles was indeed expressly commanded by the apostles and Paul, but
the substitution of infant baptism and of the Lord's day were tacitly
adopted, not expressly enacted. No explicit mention of it occurs till
IRENÆUS in the third
century; but no society of Christians that we read of disputed its
propriety till fifteen hundred years after Christ. Anabaptists would
have us defer baptism till maturity as the child cannot understand
the nature of it. But a child may be made heir of an estate: it is
*his,* though incapable at the time of using or comprehending
its advantage; he is not hereafter *to acquire the title and claim*
to it: he will hereafter understand his claim, and be capable of
employing his wealth: he will then, moreover, become responsible for
the use he makes of it [ARCHBISHOP
WHATELY].

**15. if . . . depart**—that is,
wishes for separation. Translate, "separateth himself":
offended with her Christianity, and refusing to live with her unless
she renounce it.
**brother or a sister is not
under bondage**—is not bound to renounce the faith for the sake
of retaining her unbelieving husband [HAMMOND].
So [Deuteronomy 13:6](../../../kjv/deuteronomy/13/6); [Matthew 10:35-37](../../../kjv/matthew/10/35-37);
[Luke 14:26](../../../kjv/luke/14/26). The believer does not
lie under the same obligation in the case of a union with an
unbeliever, as in the case of one with a believer. In the former case
he is not bound not to separate, if the unbeliever separate or
"depart," in the latter nothing but "fornication"
justifies separation [PHOTIUS
in *Æcumenius*].
**but God hath called us to
peace**—Our Christian calling is one that tends to "peace"
([Romans 12:18](../../../kjv/romans/12/18)), not quarrelling;
therefore the believer should not ordinarily depart from the
unbelieving consort ([Romans 12:18](../../../kjv/romans/12/18)), on the one hand; and on the other, in the exceptional
case of the unbeliever desiring to depart, the believer is not bound
to force the other party to stay in a state of continual discord ([Romans 12:18](../../../kjv/romans/12/18)). Better still it would be not to enter into such unequal
alliances at all ([1 Corinthians 7:40](../../../kjv/1-corinthians/7/40);
[2 Corinthians 6:14](../../../kjv/2-corinthians/6/14)).

**16.** What knowest thou but that
by staying with thy unbelieving partner thou mayest save him or her?
Enforcing the precept to stay with the unbelieving consort (). So Ruth the Moabitess became a convert to her husband's
faith: and Joseph and Moses probably gained over their wives. So
conversely the unbelieving husband may be won by the believing wife
([1 Peter 3:1](../../../kjv/1-peter/3/1)) [CALVIN].
Or else ([1 Corinthians 7:15](../../../kjv/1-corinthians/7/15)), if thy
unbelieving consort wishes to depart, let him go, so that thou mayest
live "in peace": for *thou canst not be sure of
converting him,* so as to make it obligatory on thee at all costs
to stay with him against his will [MENOCHIUS
and ALFORD].
**save**—be the instrument
of salvation to ([James 5:20](../../../kjv/james/5/20)).

**17. But**—*Greek,* "If
not." "Only." Caution that believers should not make
this direction ([1 Corinthians 7:16](../../../kjv/1-corinthians/7/16); as
ALFORD explains it) a
ground for separating "of themselves" ([1 Corinthians 7:16](../../../kjv/1-corinthians/7/16)). Or, *But if* there be *no* hope of gaining
over the unbeliever, still let the general principle be maintained,
"As *the Lord* hath allotted to each, as *God* hath
called each, so let him walk" (so the *Greek* in the oldest
reading); let him walk in the path allotted to him and wherein he was
called. The heavenly calling does not set aside our earthly callings.
**so ordain I in all
churches**—Ye also therefore should obey.

**18. not become uncircumcised**—by
surgical operation (1 Maccabees 1:15; JOSEPHUS
[*Antiquities,* 12.5.1]). Some Christians in excess of
anti-Jewish feeling might be tempted to this.
**let him not be circumcised**—as
the Judaizing Christians would have him ([Acts 15:1](../../../kjv/acts/15/1);
[Acts 15:5](../../../kjv/acts/15/5); [Acts 15:24](../../../kjv/acts/15/24);
[Galatians 5:2](../../../kjv/galatians/5/2)).

**19. Circumcision . . . nothing, but
. . . keeping of . . . commandments of God**—namely, is all in
all. In [Galatians 5:6](../../../kjv/galatians/5/6) this "keeping
of the commandments of God" is defined to be "faith which
worketh by love"; and in [Galatians 5:6](../../../kjv/galatians/5/6), "a new creature." Circumcision was a commandment
of God: but not for ever, as "love."

**20. the same calling**—that is,
the *condition* from which he is called a Jew, a Greek, a slave,
or a freeman.

**21. care not for it**—Let it not
be a trouble to thee that thou art a servant or slave.
**use it rather**—Continue
rather in thy state as a servant ([1 Corinthians 7:20](../../../kjv/1-corinthians/7/20);
[Galatians 3:28](../../../kjv/galatians/3/28); [1 Timothy 6:2](../../../kjv/1-timothy/6/2)).
The *Greek,* "But if *even* thou mayest be made free,
*use* it," and the context ([1 Corinthians 7:20](../../../kjv/1-corinthians/7/20);
[1 Corinthians 7:22](../../../kjv/1-corinthians/7/22)) favors this view
[CHRYSOSTOM, BENGEL,
and ALFORD]. This advice
(if this translation be right) is not absolute, as the spirit of the
Gospel is against slavery. What is advised here is, contentment under
one's existing condition ([1 Corinthians 7:22](../../../kjv/1-corinthians/7/22)), though an undesirable one, since in our union with Christ
all outward disparities of condition are compensated ([1 Corinthians 7:22](../../../kjv/1-corinthians/7/22)). Be not unduly impatient to cast off "*even*"
thy condition as a servant *by unlawful means* ([1 Corinthians 7:22](../../../kjv/1-corinthians/7/22)); as, for example, Onesimus did by fleeing ([1 Corinthians 7:22](../../../kjv/1-corinthians/7/22)). The precept ([1 Corinthians 7:23](../../../kjv/1-corinthians/7/23)),
"Become not (so the *Greek*) the servants of men,"
implies plainly that slavery is abnormal (compare [1 Corinthians 7:23](../../../kjv/1-corinthians/7/23)). "Men stealers," or slave dealers, are classed
in [1 Timothy 1:10](../../../kjv/1-timothy/1/10), with "murderers"
and "perjurers." NEANDER,
GROTIUS, c., explain, "If
called, being a slave, to Christianity, be content—but yet, if *also*
thou canst be free (as a still *additional* good, which if thou
canst not attain, be satisfied without it but which, if offered to
thee, is not to be despised), *make use of the opportunity of
becoming free, rather than* by neglecting it to remain a slave."
I prefer this latter view, as more according to the tenor of the
Gospel, and fully justified by the *Greek.*

**22. the Lord's freeman**— () —rather, "freedman." Though a slave externally,
spiritually *made free* by the Lord: from sin, ; from the law, [Romans 8:2](../../../kjv/romans/8/2);
from "circumcision," [1 Corinthians 7:19](../../../kjv/1-corinthians/7/19);
[Galatians 5:1](../../../kjv/galatians/5/1).
**Christ's servant**— ([Galatians 5:1](../../../kjv/galatians/5/1)). Love makes Christ's service perfect freedom ([Matthew 11:29](../../../kjv/matthew/11/29);
[Matthew 11:30](../../../kjv/matthew/11/30); [Galatians 5:13](../../../kjv/galatians/5/13);
[1 Peter 2:16](../../../kjv/1-peter/2/16)).

**23. be not ye**—*Greek,*
"become not ye." Paul here changes from "thou"
([1 Corinthians 7:21](../../../kjv/1-corinthians/7/21)) to "ye."
YE ALL are "bought"
with the blood of Christ, whatever be your earthly state ([1 Corinthians 7:21](../../../kjv/1-corinthians/7/21)). "Become not servants to men," either externally,
or spiritually; the former sense applying to the free alone: the
latter to Christian freemen and slaves alike, that they should not be
servile adherents to their party leaders at Corinth ([1 Corinthians 3:21](../../../kjv/1-corinthians/3/21);
[1 Corinthians 3:22](../../../kjv/1-corinthians/3/22); [Matthew 23:8-10](../../../kjv/matthew/23/8-10);
[2 Corinthians 11:20](../../../kjv/2-corinthians/11/20)); nor indeed slaves to
men generally, so far as their condition admits. The external and
internal conditions, so far as is attainable, should correspond, and
the former be subservient to the latter (compare [1 Corinthians 7:21](../../../kjv/1-corinthians/7/21);
[1 Corinthians 7:32-35](../../../kjv/1-corinthians/7/32-35)).

**24. abide with God**—being
chiefly careful of the footing on which he stands towards God rather
than that towards men. This clause, "with God," limits the
similar precept in [1 Corinthians 7:20](../../../kjv/1-corinthians/7/20). A
man may cease to "abide in the calling wherein he was called,"
and yet not violate the precept here. If a man's calling be not
favorable to his "abiding with God" (retaining holy
fellowship with Him), he may use lawful means to change from it
(compare *Note,* see on [1 Corinthians 7:20](../../../kjv/1-corinthians/7/20)).

**25. no commandment of the Lord: yet
. . . my judgment**—I have no *express revelation* from the
Lord *commanding* it, but I give my *judgment* (opinion);
namely, under the ordinary inspiration which accompanied the apostles
in all their canonical writings (compare [1 Corinthians 7:40](../../../kjv/1-corinthians/7/40);
[1 Corinthians 14:37](../../../kjv/1-corinthians/14/37); [1 Thessalonians 4:15](../../../kjv/1-thessalonians/4/15)).
The Lord inspires me in this case to give you only a *recommendation,*
which you are free to adopt or reject—not a positive *command.*
In the second case ([1 Corinthians 7:10](../../../kjv/1-corinthians/7/10);
[1 Corinthians 7:11](../../../kjv/1-corinthians/7/11)) it was a positive
command; for the Lord had already made known His will ([Malachi 2:14](../../../kjv/malachi/2/14);
[Malachi 2:15](../../../kjv/malachi/2/15); [Matthew 5:31](../../../kjv/matthew/5/31);
[Matthew 5:32](../../../kjv/matthew/5/32)). In the third case ([Matthew 5:32](../../../kjv/matthew/5/32)), the Old Testament commandment of God to put away strange
wives ([Ezra 10:3](../../../kjv/ezra/10/3)), Paul by the
Spirit revokes.
**mercy of the Lord**— ([Ezra 10:3](../../../kjv/ezra/10/3)). He attributes his apostleship and the gifts accompanying
it (including inspiration) to God's grace alone.
**faithful**—in dispensing
to you the inspired directions received by me from the Lord.

**26. I suppose**—"I
consider."
**this**—namely, "for
a man so to be," that is, in the same state in which he is ().
**for**—by reason of.
**the present distress**—the
distresses to which believers were then beginning to be subjected,
making the married state less desirable than the single; and which
would prevail throughout the world before the destruction of
Jerusalem, according to Christ's prophecy (; compare [Acts 11:28](../../../kjv/acts/11/28)).

**27.** Illustrating the meaning of
"so to be," [1 Corinthians 7:26](../../../kjv/1-corinthians/7/26).
Neither the married (those "bound to a wife") nor the
unmarried (those "loosed from a wife") are to "seek"
a change of state (compare [1 Corinthians 7:20](../../../kjv/1-corinthians/7/20);
[1 Corinthians 7:24](../../../kjv/1-corinthians/7/24)).

**28. trouble in the flesh**—Those
who marry, he says, shall incur "trouble in the flesh"
(that is, in their outward state, by reason of the present distress),
not *sin,* which is the trouble of the *spirit.*
**but I spare you**—The
emphasis in the *Greek* is on "I." *My* motive in
advising you so is, to "spare you" such trouble in the
flesh. So ALFORD after
CALVIN, BENGEL,
and others. ESTIUS from
AUGUSTINE explains it, "I
spare you further details of the inconveniences of matrimony, lest
even the incontinent may at the peril of lust be deterred from
matrimony: thus I have regard for your infirmity." The
antithesis in the *Greek* of "I . . . you" and "such"
favors the former.

**29. this I say**—A summing up of
the whole, wherein he draws the practical inference from what
precedes ([1 Corinthians 15:50](../../../kjv/1-corinthians/15/50)).
**the time**—the *season*
(so the *Greek*) of this present dispensation up to the coming
of the Lord ([Romans 13:11](../../../kjv/romans/13/11)). He
uses the *Greek* expression which the Lord used in [Luke 21:8](../../../kjv/luke/21/8);
[Mark 13:33](../../../kjv/mark/13/33).
**short**—literally,
"contracted."
**it remaineth**—The oldest
manuscripts read, "The time (season) is shortened *as to what
remains,* in order that both they," c. that is, the effect
which the shortening of the time ought to have is, "that for the
remaining time (henceforth), both they," &c. The clause, "as
to what remains," though in *construction* belonging to the
previous clause, in *sense* belongs to the following. However,
CYPRIAN and *Vulgate*
support *English Version.*
**as though they had none**—We
ought to consider nothing as our own in real or permanent possession.

**30. they that weep . . . wept
not**—(Compare [2 Corinthians 6:10](../../../kjv/2-corinthians/6/10)).
**they that buy . . . possessed
not**—(Compare [Isaiah 24:1](../../../kjv/isaiah/24/1);
[Isaiah 24:2](../../../kjv/isaiah/24/2)). Christ specifies as
the condemning sin of the men of Sodom not merely their open
profligacy, but that "they bought, they sold," c., as men
whose all was in this world ([Isaiah 24:2](../../../kjv/isaiah/24/2)). "Possessed" in the *Greek* implies a
*holding fast of a possession* this the Christian will not do,
for his "enduring substance" is elsewhere ([Isaiah 24:2](../../../kjv/isaiah/24/2)).

**31. not abusing it**—not abusing
it by an *overmuch using* of it. The meaning of "abusing"
here is, not so much *perverting,* as *using it to the full*
[BENGEL]. We are to use
it, "not to *take our fill*" of its pursuits as our
chief aim (compare ). As the planets while turning on their own axis, yet
revolve round the sun; so while we do our part in our own worldly
sphere, God is to be the center of all our desires.
**fashion**—the present
fleeting *form.* Compare , "vain show"; , "a dream"; , "a vapor."
**passeth away**—not merely
*shall pass away,* but *is* now actually *passing away.*
The image is drawn from a *shifting* scene in a play represented
on the stage ([1 John 2:17](../../../kjv/1-john/2/17)). Paul
inculcates not so much the outward denial of earthly things, as the
inward spirit whereby the married and the rich, as well as the
unmarried and the poor, would be ready to sacrifice all for Christ's
sake.

**32. without carefulness**—I
would have you to be not merely "without trouble," but
"without distracting cares" (so the *Greek*).
**careth**—if he uses
aright the advantages of his condition.

**34. difference also**—Not merely
the unmarried and the married *man* differ in their respective
duties, but *also* the *wife* and the *virgin.* Indeed
a woman undergoes a greater change of condition than a man in
contracting marriage.

**35. for your own profit**—not to
display *my* apostolic authority.
**not . . . cast a snare upon
you**—image from *throwing a noose* over an animal in
hunting. Not that by hard injunctions I may entangle you with the
fear of committing sin where there is no sin.
**comely**—*befitting*
under present circumstances.
**attend upon**—literally,
"assiduously wait on"; *sitting down* to the duty.
Compare [Luke 10:39](../../../kjv/luke/10/39), Mary; [Luke 10:39](../../../kjv/luke/10/39), "Anna . . . a widow, who departed not from the temple,
but served God with fastings and prayers night and day" ([Luke 10:39](../../../kjv/luke/10/39)).
**distraction**—the same
*Greek* as "cumbered" ([Luke 10:39](../../../kjv/luke/10/39), Martha).

**36. behaveth . . . uncomely**—is
not treating his daughter well in leaving her unmarried beyond the
flower of her age, and thus debarring her from the lawful
gratification of her natural feeling as a marriageable woman.
**need so require**—if the
exigencies of the case require it; namely, regard to the feelings and
welfare of his daughter. Opposed to "having no necessity"
([1 Corinthians 7:37](../../../kjv/1-corinthians/7/37)).
**let them marry**—the
daughter and her suitor.

**37. steadfast**—not to be turned
from his purpose by the obloquy of the world.
**having no necessity**—arising
from the natural inclinations of the daughter.
**power over his . . .
will**—when, owing to his daughter's will not opposing his will,
he has power to carry into effect his will or wish.
**decreed**—determined.

**38.*****her*******—The
oldest manuscripts have "his own virgin daughter."
**but**—The oldest
manuscripts have "and."

**39. bound by the law**—The
oldest manuscripts omit "by the law."
**only in the Lord**—Let
her marry *only a Christian* ().

**40. happier**— ([1 Corinthians 7:1](../../../kjv/1-corinthians/7/1);
[1 Corinthians 7:28](../../../kjv/1-corinthians/7/28); [1 Corinthians 7:34](../../../kjv/1-corinthians/7/34);
[1 Corinthians 7:35](../../../kjv/1-corinthians/7/35)).
**I think also**—"I
also think"; just as you Corinthians and your teachers *think*
much of your opinions, *so I also give my opinion* by
inspiration; so in [1 Corinthians 7:25](../../../kjv/1-corinthians/7/25),
"my judgment" or opinion. *Think* does not imply
doubt, but often a matter of well-grounded assurance ([1 Corinthians 7:25](../../../kjv/1-corinthians/7/25)).

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