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1Co_7:8-9. Λέγω δὲ ] leads on from what is contained in 1Co_7:7 (from the subjective wish of the apostle and its objective limitation) to the rules flowing therefrom, which he has now to enunciate. Rückert holds that the transition here made by Paul is from the married to the unmarried. But were that the case, τοῖς δὲ ἀγάμοις would require to stand first (comp 1Co_7:10); the emphasis is on λέγω .
τοῖς ἀγάμοις ] what is meant is the whole category, all without distinction, including both sexes, not simply widowers (Erasmus, Beza, Grotius, Calovius, Estius, al[1090], including Pott, Heydenreich, Billroth, Ewald); for the phrase opposed to it, τοῖς γεγαμηκόσι , in 1Co_7:10, embraces both sexes; and hence ἀγάμ . cannot apply to the unmarried men alone (Rückert). The additional clause, κ . ταῖς χήραις , by no means justifies a restrictive rendering; for in it the καί does not mean also (Hofmann), but, as the connective and, singles out specially from the general expression something already included in it: and in particular the widows. The idiom is an ordinary one both in classical and N. T. Greek (Mat_8:33; Mar_16:7; and often elsewhere); see Fritzsche, a[1091] Marc. p. 11, 713. Comp here Soph. O. R. 1502: χέρσους φθαρῆναι κἀγάμους . It was a special wish of Paul’s, therefore, that the widows should remain unwedded, doubtless in the interests of the church (Rom_16:1; 1Ti_5:9 ff.).
καλὸν (as in 1Co_7:1) αὐτοῖς , sc[1093] ἐστι ; comp 1Co_7:40.
ἐὰν μείνωσιν κ . τ . λ [1095]] if they shall have remained as I also (have remained), i.e. unmarried. The opposite of this is γαμησάτωσαν , 1Co_7:9. The Ὡς ΚἈΓΏ therefore receives here from the context a different meaning than in 1Co_7:7. Luther, Grotius, and others infer from this passage that Paul was a widower;[1096] so, too, Ewald. But this conclusion rests upon the assumption, which is linguistically inadmissible, that ἀγάμοις denotes widowers alone (i.e. χῆροι ); and, moreover, would not be a safe inference even were the assumption sound. Act_7:58, moreover, is against this; for one could not place Paul’s marriage after the stoning of Stephen.
οὐκ ἐγρατεύονται ] to be closely joined together: are incontinent. See Hartung, Partikell. II. p. 122; Maetzner, a[1097] Antiph. p. 267; Ameis on Hom. Od. ii. 274. The verb ἐγκρατεύεσθαι (Sir_19:6) is foreign to the older Greek, although this precise phrase: ΟὐΚ ἘΓΚΡΑΤ ., is sanctioned by Thomas, p. 30, and Phryn. p. 442. See Lobeck, a[1098] Phryn. l.c[1099]
γαμησάτ .] Regarding the later form of the aorist ἘΓΆΜΗΣΑ , see Lobeck, a[1100] Phryn. p. 742.
ΠΥΡΟῦΣΘΑΙ ] to be in a flame, of vehement emotions (2Co_11:29; 2Ma_4:38; 2Ma_10:35; 2Ma_14:45; of love, Anacreon, 1Co_10:13); it means here, “occulta flamma concupiscentiae vastari,” Augustine, de sancta, virginit. 34. Comp Suicer, Thes. II. p. 895; from the Rabbins, the history of Amram in Lightfoot, Horae, p. 190; from the classics, Jacobs, Del. Epigr. v. 34.
κρεῖσσον ] not because it is the least of two evils (Rückert, Kling; comp Estius), but because to marry is no sin (1Co_7:28; 1Co_7:36), while to burn is sinful (Mat_5:28).
[1090] l. and others; and other passages; and other editions.
[1091] d refers to the note of the commentator or editor named on the particular passage.
[1093] c. scilicet.
[1095] . τ . λ . καὶ τὰ λοιπά .
[1096] The prevalent and correct tradition of the ancient church was that Paul was never married (Tertullian, Jerome, Chrysostom, al.). The contrary is stated in Clem. Alex. (in Eus. H. E. iii. 30).
[1097] d refers to the note of the commentator or editor named on the particular passage.
[1098] d refers to the note of the commentator or editor named on the particular passage.
[1099] .c. loco citato or laudato.
[1100] d refers to the note of the commentator or editor named on the particular passage.