Second, Christians must marry when old enough. A woman, for example, must be of marrying age. The Greek word refers to that which has bloomed. Once she has bloomed, or come of age, the virgin is free to marry.

Third, Christians must marry when they should.   Paul adds the phrase, "if it must be so." This phrase may refer to her desire to be married for whatever the reason. If the marriage must take place in that sense, then let the man do as he wishes and marry her. He does not sin in so doing.

Fourth, Christians may marry if they desire. The phrase "let them marry" would militate against the father/daughter interpretation cited above. Paul begins by saying that a man may feel he is acting improperly toward his virgin. If the man is the father acting improperly toward his daughter, it would seem that at the end of the verse, Paul would say that the father should "let her marry." He should let his daughter marry. The fact that Paul uses the term "let them marry" seems to indicate that a betrothed couple is in view rather than a father/daughter. In the end, the Christian must marry for God's glory.

The second observation is that when contemplating marriage, Christians must think about undue influence. In .v 37, the apostle writes, "Nevertheless he who stands steadfast in his heart, having no necessity, but has power over his own will, and has so determined in his heart that he will keep his virgin, does well." The Christian man must be firm, be himself, be committed, be decisive, and be wise. Let me explain.

Paul allows that a man may not wish to go through with the marriage. Thus, he refers to one standing firm in his heart. He gives three qualifications in light of the ascetics who would impose their notion of spirituality upon the church. First, for a man not to follow through with his betrothal, he must not be under the constraint of anyone, especially the ascetics. Second, he must have authority over his own will. In light of the overall context, this statement may refer to him being able to control himself sexually (v. 9).  In light of the immediate context, it most likely refers to his decision being his own and not that of the legalistic ascetics. Thus, he makes the decision without the warped influence of the ascetics.

To what decision has this man come? The phrase "to keep his own virgin" presents a minor translation problem on the surface. However, a close look at the Greek reveals that the word "keep" refers to keeping something in its current state. Thus, the man who has decided to keep his intended in a state of virginity, that is, not marry her, does well (in light of the present distress, v. 26).

The third observation is that when contemplating marriage, Christians must think about God's truth. Paul's point is that he who marries does well and he who does not marry does well also (or better). In v. 38, we read, "So then he who gives her in marriage does well, but he who does not give her in marriage does better." On the surface, another translation problem exists. It seems that Paul shifts verbs. In v. 36, Paul says "let them marry." In v. 38, Paul seems to say "the one who gives his virgin in marriage." Getting married and giving one in marriage are two different dynamics. However, Paul uses a phrase in v. 38 that also may be translated "marry" and is commonly used in that sense. Thus, Paul actually says, in light of the context, "the one who marries his virgin." He is simply summarizing, in this instance, the principle he outlined previously. The one who marries the one to whom he is engaged does well, but the one who does not marry her does better. He does better, in Paul's opinion, in light of the present distress.