1 Corinthians 7 · Robertson's Word Pictures
1Now concerning the things whereof ye wrote (per de on egrapsate). An ellipsis of per touton, the antecedent of per on, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them seriatim. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (kalon). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Ti 4:3 ). Paul uses marriage as a metaphor of our relation to Christ (2Co 11:2; Ro 7:4; Eph 5:28-33 ). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with aptestha (touch) is the usual construction.
2Because of fornications (dia tas porneias). This is not the only reason for marriage, but it is a true one. The main purpose of marriage is children. Mutual love is another. The family is the basis of all civilization. Paul does not give a low view of marriage, but is merely answering questions put to him about life in Corinth.
3Render the due (ten opheilen apodidoto). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1 commends celibacy against sensualists" (Findlay).
4The wife (e gune). The wife is mentioned first, but the equality of the sexes in marriage is clearly presented as the way to keep marriage undefiled (Heb 13:4 ). "In wedlock separate ownership of the person ceases" (Robertson and Plummer).
5Except it be by consent for a season (e met [an] ek sumphonou pros kairon). If an is genuine, it can either be regarded as like ean though without a verb or as loosely added after e met and construed with it.
That ye may give yourselves unto prayer (ina scholasete te proseuche). First aorist active subjunctive of scholazo, late verb from schole, leisure (our "school"), and so to have leisure (punctiliar act and not permanent) for prayer. Note private devotions here.
That Satan tempt you not (ina me peiraze). Present subjunctive, that Satan may not keep on tempting you.
Because of your incontinency (dia ten akrasian [umon]). A late word from Aristotle on for akrateia from akrates (without self-control, a privative and krateo, to control, common old word). In N.T. only here and Mt 23:25 which see.
6By way of permission (kata sungnomen). Old word for pardon, concession, indulgence. Secundum indulgentiam (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession.
Not of commandment (ou kat' epitagen). Late word (in papyri) from epitasso, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.
7Yet I would (thelo de). "But I wish." Followed by accusative and infinitive (anthropous eina). This is Paul's personal preference under present conditions ( 7:26).
Even as I myself (os ka emauton). This clearly means that Paul was not then married and it is confirmed by 9:5. Whether he had been married and was now a widower turns on the interpretation of Ac 26:10 "I cast my vote." If this is taken literally (the obvious way to take it) as a member of the Sanhedrin, Paul was married at that time. There is no way to decide.
His own gift from God (idion charisma ek theou). So each must decide for himself. See on 1:7 for charisma, a late word from charizoma.
8To the unmarried and to the widows (tois agamois ka tais cherais). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25) and in verse 32 o agamos is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by os kago (even as I). After discussing marital relations in verses 2-7 he returns to the original question in verse 1 and repeats his own personal preference as in verse 7. He does not say that it is better to be unmarried, but only that it is good (kalon as in verse 1) for them to remain unmarried. Agamos is an old word and in N.T. occurs only in this passage. In verses 11, 34 it is used of women where the old Greeks would have used anandros, without a husband.
9But if they have not continency (e de ouk enkrateuonta). Condition of the first class, assumed as true. Direct middle voice enkrateuonta, hold themselves in, control themselves.
Let them marry (gamesatosan). First aorist (ingressive) active imperative. Usual Koine form in -tosan for third plural.
Better (kreitton). Marriage is better than continued sexual passion. Paul has not said that celibacy is
better than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of puroustha (present middle infinitive) for sexual passion is common enough as also for grief (2Co 11:29 ).
10To the married (tois gegamekosin). Perfect active participle of gameo, old verb, to marry, and still married as the tense shows.
I give charge (parangello). Not mere wish as in verses 7,8 .
Not I, but the Lord (ouk ego alla o kurios). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in Mt 5:31f.; 19:3-12; Mr 10:9-12; Lu 16:18 . The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In Mr 10:9 we have from Christ: "What therefore God joined together let not man put asunder" (me chorizeto).
That the wife depart not from her husband (gunaika apo andros me choristhena). First aorist passive infinitive (indirect command after parangello) of chorizo, old verb from adverbial preposition choris, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mr 10:12 ). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the Koine (Robertson, Grammar, p. 817).
11But and if she depart (ean de ka choristhe). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive),
let her remain unmarried (meneto agamos). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication.
Or else be reconciled to her husband (e to andr katallageto). Second aorist (ingressive) passive imperative of katallasso, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Co 5:18-20; Ro 5:10 ). Diallasso (Mt 5:24 which see) was more common in the older Greek, but katallasso in the later. The difference in idea is very slight, dia- accents notion of exchange, kat- the perfective idea (complete reconciliation). Dative of personal interest is the case of andr. This sentence is a parenthesis between the two infinitives choristhena and aphiena (both indirect commands after parangello).
And that the husband leave not his wife (ka andra me aphiena). This is also part of the Lord's command (Mr 10:11 ). Apoluo occurs in Mark of the husband's act and aphiena here, both meaning to send away. Bengel actually stresses the difference between choristhena of the woman as like separatur in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.
12But to the rest say I, not the Lord (tois de loipois lego ego, ouch o Kurios). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus.
An unbelieving wife (gunaika apiston). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form apiston is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (o loipo) for Gentiles (Eph 2:3 ) we have already had in 1Th 4:13; 5:6 which see. The Christian husband married his wife when he himself was an unbeliever. The word apistos sometimes means unfaithful (Lu 12:46 ), but not here (cf. Joh 20:27 ).
She is content (suneudoke). Late compound verb to be pleased together with, agree together. In the papyri.
Let him not leave her (me aphieto auten). Perhaps here and in verses 11,13 aphiem should be translated "put away" like apoluo in Mr 10:1 . Some understand aphiem as separation from bed and board, not divorce.
13Which hath an unbelieving husband (etis eche andra apiston). Relative clause here, while a conditional one in verse 12 (e tis, if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.
14Is sanctified in the wife (egiasta en te gunaik). Perfect passive indicative of agiazo, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language.
Else were your children unclean (epe ara ta tekna akatharta). The common ellipse of the condition with epe: "since, accordingly, if it is otherwise, your children are illegitimate (akatharta)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not agios till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).
15Is not under bondage (ou dedoulota). Perfect passive indicative of douloo, to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ's words in Mt 5:32; 19:9 . Luther argued that the Christian partner, thus released, may marry again. But that is by no means clear, unless the unbeliever marries first.
But God hath called us in peace (en de eirene kekleken emas or umas). Perfect active indicative of kaleo, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.
16For how knowest thou? (t gar oidas;). But what does Paul mean? Is he giving an argument against the believer accepting divorce or in favour of doing so? The syntax allows either interpretation with e (if) after oidas. Is the idea in e (if) hope of saving the other or fear of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as advocating divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10.
17Only (e me). This use of e me as an elliptical condition is very common (7:5; Ga 1:7,19; Ro 14:14 ), "except that" like plen. Paul gives a general principle as a limitation to what he has just said in verse 15. "It states the general principle which determines these questions about marriage, and this is afterwards illustrated by the cases of circumcision and slavery" (Robertson and Plummer). He has said that there is to be no compulsory slavery between the believer and the disbeliever (the Christian and the pagan). But on the other hand there is to be no reckless abuse of this liberty, no license.
As the Lord hath distributed to each man (ekasto os memeriken o kurios). Perfect active indicative of merizo, old verb from meros, apart. Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it.
And so ordain I (ka outos diatassoma). Military term, old word, to arrange in all the churches (distributed, dia-). Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles.
18Let him not become uncircumcized (me epispastho). Present middle imperative of epispao, old verb to draw on. In LXX (I Macc. 1:15) and Josephus (Ant. XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.
19But the keeping of the commandments of God (alla teresis entolon theou). Old word in sense of watching (Ac 4:3 ). Paul's view of the worthlessness of circumcision or of uncircumcision is stated again in Ga 5:6; 6:15; Ro 2:25-29 (only the inward or spiritual Jew counts).
20Wherein he was called (e eklethe). When he was called by God and saved, whether a Jew or a Gentile, a slave or a freeman.
21Wast thou called being a bondservant? (doulos eklethes;). First aorist passive indicative. Wast thou, a slave, called?
Care not for it (me so meleto). "Let it not be a care to thee." Third person singular (impersonal) of mele, old verb with dative so. It was usually a fixed condition and a slave could be a good servant of Christ (Col 3:22; Eph 6:5; Tit 2:9 ), even with heathen masters.
Use it rather (mallon chresa). Make use of what? There is no "it" in the Greek. Shall we supply eleutheria (instrumental case after chresa or douleia)? Most naturally eleutheria, freedom, from eleutheros, just before. In that case e ka is not taken as although, but ka goes with dunasa, "But if thou canst also become free, the rather use your opportunity for freedom." On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. Chresa is second person singular aorist middle imperative of chraoma, to use, old and common verb.
22The Lord's freedman (apeleutheros Kuriou). Apeleutheros is an old word for a manumitted slave, eleutheros from erchoma, to go and so go free, ap- from bondage. Christ is now the owner of the Christian and Paul rejoices to call himself Christ's slave (doulos). But Christ set us free from sin by paying the ransom (lutron) of his life on the Cross (Mt 20:28; Ro 8:2; Ga 5:1 ). Christ is thus the patronus of the libertus who owes everything to his patronus. He is no longer the slave of sin (Ro 6:6,18 ), but a slave to God (Ro 6:22 ).
Likewise the freeman when called is Christ's slave (omoios o eleutheros kletheis doulos estin Christou). Those who were not slaves, but freemen, when converted, are as much slaves of Christ as those who were and still were slaves of men. All were slaves of sin and have been set free from sin by Christ who now owns them all.
23Ye were bought with a price (times egorasthete). See on 6:20 for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ.
Become not bondservants of men (me ginesthe doulo anthropon). Present middle imperative of ginoma with negative me. Literally, stop becoming slaves of men. Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon. Those already free from human slavery should not become enslaved.
24With God (para theo). There is comfort in that. Even a slave can have God at his side by remaining at God's side.
25I have no commandment of the Lord (epitagen Kuriou ouk echo). A late word from epitasso, old Greek verb to enjoin, to give orders to. Paul did have (verse 10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Ac 20:35 ) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1Co 11:23 ). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (7:25,28,34,36-38 ) and not as in Re 14:4 (metaphor). It is probable that in the letter ( 7:1) the Corinthians had asked about this problem.
But I give my judgment (gnomen de didom). About mixed marriages ( 12-16) Paul had the command of Jesus concerning divorce to guide him. Here he has nothing from Jesus at all. So he gives no "command," but only "a judgment," a deliberately formed decision from knowledge (2Co 8:10 ), not a mere passing fancy.
As one that hath obtained mercy of the Lord to be faithful (os eleemenos upo kuriou pistos eina). Perfect passive participle of eleeo, old verb to receive mercy (eleos). Pistos is predicate nominative with infinitive eina. This language, so far from being a disclaimer of inspiration, is an express claim to help from the Lord in the forming of this duly considered judgment, which is in no sense a command, but an inspired opinion.
26I think therefore (nomizo oun). Paul proceeds to express therefore the previously mentioned judgment (gnomen) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice.
By reason of the present distress (dia ten enestosan ananken). The participle enestosan is second perfect active of enistem and means "standing on" or "present" (cf. Ga 1:4; Heb 9:9 ). It occurs in 2Th 2:2 of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Mt 24:8ff. ) though Paul had denied saying that the advent was right at hand (2Th 2:2 ). Ananke is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Lu 21:23 ) and also for Paul's persecutions (1Th 3:7; 2Co 6:4; 12:10 ). Perhaps there is a mingling of both ideas here.
Namely . This word is not in the Greek. The infinitive of indirect discourse (uparchein) after nomizo is repeated with recitative ot, "That the being so is good for a man" (ot kalon anthropo to outos eina). The use of the article to with eina compels this translation. Probably Paul means for one (anthropo, generic term for man or woman) to remain as he is whether married or unmarried. The copula estin is not expressed. He uses kalon (good) as in 7:1.
27Art thou bound to a wife? (dedesa gunaiki;). Perfect passive indicative of deo, to bind, with dative case gunaik. Marriage bond as in Ro 7:2 .
Seek not to be loosed (me zete lusin). Present active imperative with negative me, "Do not be seeking release" (lusin) from the marriage bond, old word, here only in N.T.
Seek not a wife (me zete gunaika). Same construction, Do not be seeking a wife. Bachelors as well as widowers are included in lelusa (loosed, perfect passive indicative of luo). This advice of Paul he only urges "because of the present necessity" (verse 26). Whether he held on to this opinion later one does not know. Certainly he gives the noblest view of marriage in Eph 5:22-33 . Paul does not present it as his opinion for all men at all times. Men feel it their duty to seek a wife.
28But and if thou marry (ean de ka gameseis). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with ean: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary.
Thou hast not sinned (ouch emartes). Second aorist active indicative of amartano, to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, Grammar, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (parthenos) except that the old form of the first aorist subjunctive (geme) occurs in place of the late gamese above. The MSS. interchange both examples. There is no special point in the difference in the forms.
Shall have tribulation in the flesh (thlipsin te sark exousin). Emphatic position of thlipsin (pressure). See 2Co 12:7 skolops te sark (thorn in the flesh).
And I would spare you (ego de umon pheidoma). Possibly conative present middle indicative, I am trying to spare you like age in Ro 2:4 and dikaiousthe in Ga 5:4 .
29But this I say (touto de phÂem. Note phÂem here rather than legÂo (verses 8,12 ). A new turn is here given to the argument about the present necessity.
The time is shortened (o kairos sunestalmenos estin). Perfect periphrastic passive indicative of sustello, old verb to place together, to draw together. Only twice in the N.T., here and Ac 5:6 which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Php 1:21-26 ), though still looking for the coming of Christ ( 3:20).
That henceforth (to loipon ina). Proleptic position of to loipon before ina and in the accusative of general reference and ina has the notion of result rather than purpose (Robertson, Grammar, p. 997).
As though they had none (os me echontes). This use of os with the participle for an assumed condition is regular and me in the Koine is the normal negative of the participle. So the idiom runs on through verse 31.
30As though they possessed not (os me katechontes). See this use of katecho, old verb to hold down (Lu 14:9 ), to keep fast, to possess, in 2Co 6:10 . Paul means that all earthly relations are to hang loosely about us in view of the second coming.
31Those that use the world (o chromeno ton kosmon). Old verb chraoma, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, Grammar, p. 468).
As not abusing it (os me katachremeno). Perfective use of kata in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it.
For the fashion of this world passeth away (parage gar to schema tou kosmou toutou). Cf. 1Jo 2:17 . Schema is the habitus, the outward appearance, old word, in N.T. only here and Php 2:7f . Parage (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Mt 20:30 ).
32Free from cares (amerimnous). Old compound adjective (a privative and merimna, anxiety). In N.T. only here and Mt 28:14 which see.
The things of the Lord (ta tou Kuriou). The ideal state (so as to the widow and the virgin in verse 33), but even the unmarried do let the cares of the world choke the word (Mr 4:19 ).
How he may please the Lord (pos arese to Kurio). Deliberative subjunctive with pos retained in an indirect question. Dative case of Kurio. Same construction in verse 33 with pos arese te gunaik (his wife) and in 34 pos arese to andr (her husband).
34And there is a difference also between the wife and the virgin (ka memerista ka e gune ka e parthenos). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put ka memerista in verse 33 and begin a new sentence with ka e gune and add e agamos after e gune, meaning "the widow and the virgin each is anxious for the things of the Lord" like the unmarried man (o agamos, bachelor or widow) in verse 32. Possibly so, but the MSS. vary greatly at every point. At any rate Paul's point is that the married woman is more disposed to care for the things of the world. But, alas, how many unmarried women (virgins and widows) are after the things of the world today and lead a fast and giddy life.
35For your own profit (pros to umon auton sumphoron). Old adjective, advantageous, with neuter article here as substantive, from verb sumphero. In N.T. here only and 10:33. Note reflexive plural form umon auton.
Not that I may cast a snare upon you (ouch ina brochon umin epibalo). Brochon is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." Epibalo is second aorist active subjunctive of epiballo, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married.
For that which is seemly (pros to euschemon). Old adjective (eu, well, schemon, shapely, comely, from schema, figure). For the purpose of decorum.
Attend upon the Lord (euparedron). Adjective construed with pros to, before, late word (Hesychius) from eu, well, and paredros, sitting beside, "for the good position beside the Lord" (associative instrumental case of Kurio). Cf. Mary sitting at the feet of Jesus (Lu 10:39 ).
Without distraction (aperispastos). Late adverb (Polybius, Plutarch, LXX) from the adjective aperispastos (common in the papyri) from a privative and perispao, to draw around (Lu 10:40 ).
36That he behaveth himself unseemly (aschemonein). Old verb, here only in N.T., from aschemon (1Co 12:23 ), from a privative and schema. Occurs in the papyri. Infinitive in indirect discourse after nomize (thinks) with e (condition of first class, assumed as true).
If she be past the flower of her age (ean e uperakmos). Old word, only here in N.T., from uper (over) and akme (prime or bloom of life), past the bloom of youth, superadultus (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry.
If need so requireth (ka outos opheile ginestha). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' Andromache, 987).
Let them marry (gameitosan). Present active plural imperative (long form).
37To keep his own virgin daughter (terein ten eautou parthenon). This means the case when the virgin daughter does not wish to marry and the father agrees with her,
he shall do well (kalos poiese).
38Doeth well (kalos poie). So Paul commends the father who gives his daughter in marriage (gamize). This verb gamizo has not been found outside the N.T. See on Mt 22:30 .
Shall do better (kreisson poiese). In view of the present distress ( 7:26) and the shortened time ( 7:29). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.
39For so long time as her husband liveth (eph' oson chronon ze o aner autes). While he lives (to zont andr) Paul says in Ro 7:2 . This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands. There is a screw loose somewhere. Paul here treats as a sort of addendum the remarriage of widows. He will discuss it again in 1Ti 5:9-13 and then he will advise younger widows to marry. Paul leaves her free here also to be married again, "only in the Lord" (monon en Kurio). Every marriage ought to be "in the Lord."
To be married (gamethena) is first aorist passive infinitive followed by the dative relative o with unexpressed antecedent touto.
40Happier (makariotera). Comparative of makarios used in the Beatitudes (Mt 5:3ff. ).
After my judgment (kata ten emen gnomen). The same word used in verse 25, not a command.
I think (doko). From dokeo, not nomizo of verse 26. But he insists that he has "the spirit of God" (pneuma theou) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.
1 Corinthians 8