John Calvin Commentary 1 Corinthians 7:36

"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." — 1 Corinthians 7:36 (ASV)

But if anyone thinks that it would be unseemly for his virgin. He now directs his discourse to parents who had children under their authority. For having heard the praises of celibacy, and also having heard of the inconveniences of matrimony, they might be in doubt whether it was at all a kind thing to involve their children in so many miseries, lest it should seem as if they were to blame for the troubles that might befall them.

For the greater their attachment to their children, the more anxiously they exercise fear and caution on their account. Paul, then, to relieve them from this difficulty, teaches that it is their duty to consider their children's advantage, just as one would do for oneself when free to make one's own decisions. Now he still maintains the distinction he has used all along, so as to commend celibacy, but, at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a necessary remedy for incontinency, which ought not to be denied to anyone. In the first part of the statement, he speaks about giving daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage who believe that an unmarried life is not suitable for them.

The word ἀσχημονεῖν (to be unseemly) must be understood as referring to a special propriety, which depends on what is natural to the individual. For there is a general propriety, which philosophers consider a part of temperance. That belongs equally to all. There is another kind of propriety that is special, because one thing is fitting for one individual that would not be seemly for another. Everyone, therefore, should consider (as Cicero observes) what role nature has assigned to him. Celibacy will be seemly for one person, but he must not measure all by his own standard; and others should not attempt to imitate him without considering their own ability, for it is the imitation of an ape—which is contrary to nature. If, therefore, a father, after carefully considering his daughter’s disposition, believes that she is not suited for celibacy, let him give her in marriage.

By the flower of her age, he means the marriageable age. Lawyers define this as being from twelve to twenty years of age. Paul points out, in passing, what fairness and compassion parents ought to exercise in providing a remedy at that tender and vulnerable age, when the strength of the affliction requires it. And it requires to be so. In this clause, I understand him to be referring to the girl’s weakness—if she does not have the gift of continency; for in that case, necessity compels her to marry. As for Jerome’s using the expression sinneth not to revile marriage, in order to disparage it, as if giving a daughter in marriage were not a praiseworthy action, it is quite childish. For Paul considered it enough to exempt fathers from blame, so that they would not consider it a cruel thing to subject their daughters to the troubles associated with marriage.