Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

But he that standeth stedfast in his heart, having no necessity, but hath power as touching in his own heart, to keep his own virgin daughter , shall do well.

For he that hath determined being steadfast in his heart, having no necessity, but having power of his own will; and hath judged this in his heart, to keep his virgin, doth well.

But he who stands firm in his heart, having no need, but has authority over his own will, and has judged this in his heart to keep his own virginity, he does well.

But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin daughter, shall do well.

Nevertheless, he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

And he who hath stood stedfast in the heart, not having necessity, and hath authority over his own will, and this he hath determined in his heart, to keep his own virgin, doth well;

Nevertheless he that stands steadfast in his heart, having no necessity, but has power over his own will, and has so decreed in his heart that he will keep his virgin, does well.

But if a father stands firm in his resolve, being free from all external constraint and having a legal right to act as he pleases, and in his own mind has come to the decision to keep his daughter unmarried, he will do well.

But the man who is strong in mind and purpose, who is not forced but has control over his desires, does well if he comes to the decision to keep her a virgin.

But if he has decided firmly in his heart, and he does not have any obligation, but only the power of his free will, and if he has judged this in his heart, to let her remain a virgin, he does well.

On the other hand, a father, who has definitely made up his mind, and is under no compulsion, but is free to carry out his own wishes, and who has come to the decision, in his own mind, to keep his unmarried daughter at home will be doing right.

But he who standeth firm in his heart. Here we have the second part of the statement, in which he treats of young women who have the gift of abstaining from marriage. He commends therefore those fathers who make provision for their tranquillity; but let us observe what he requires. In the first place, he makes mention of a steadfast purpose -- If any one has fully resolved with himself. You must not, however, understand by this the resolution formed by monks -- that is, a voluntary binding over to perpetual servitude -- for such is the kind of vow that they make; but he expressly makes mention of this firmness of purpose, because mankind often contrive schemes which they next day regret. As it is a matter of importance, he requires a thoroughly matured purpose. In the second place he speaks of the person as having no necessity; for many, when about to deliberate, bring obstinacy with them rather than reason. And in the present case [1] they do not consider, when they renounce marriage, what is in their power, but reckon it enough to say -- "such is my choice." Paul requires them to have power, that they may not decide rashly, but according to the measure of the grace that has been given them. The absence of necessity in the case he appropriately expresses in the following clause, when he says that they have power over their own will. For it is as though he had said -- "I would not have them resolve before knowing that they have power to fulfill, for it is rash and ruinous [2] to struggle against an appointment of God." But, "according to this system," some one will say, "vows are not to be condemned, provided these conditions were annexed." I answer that, as to the gift of continency, as we are uncertain respecting the will of God as to the future, we ought not to form any determination for our whole life. Let us make use of the gift as long as it is allowed us. In the meantime, let us commit ourselves to the Lord, prepared to follow whithersoever he may call us (Revelation 14:4.) Hath decreed in his heart. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage. For they often decline marriage, either from shame or from ignorance of themselves, while, in the meantime, they are not the less wanton, or prone to be led astray [3] Parents must here consider well what is for the interests of their daughters, that by their prudence they may correct their ignorance, or unreasonable desire. Now this passage serves to establish the authority of parents, which ought to be held sacred, as having its origin in the common rights of nature. Now if in other actions of inferior moment no liberty is allowed to children, without the authority of their parents, much less is it reasonable that they should have liberty given them in the contracting of marriage. And that has been carefully enacted by civil law, but more especially by the law of God. So much the more detestable, then, is the wickedness of the Pope, who, laying aside all respect, either for Divine or human laws, has been so daring as to free children from the yoke of subjection to their parents. It is of importance, however, to mark the reason. This, says he, is on account of the dignity of the sacrament. Not to speak of the ignorance of making marriage a sacrament, what honor is there, I beseech you, or what dignity, when, contrary to the general feeling of propriety in all nations, and contrary to God's eternal appointment, they take off all restraints from the lusts of young persons, that they may, without any feeling of shame, sport themselves, [4] under pretense of its being a sacrament? Let us know, therefore, that in disposing of children in marriage, the authority of parents is of first-rate importance, provided they do not tyrannically abuse it, as even the civil laws restrict it. [5] The Apostle, too, in requiring exemption from necessity, [6] intimated that the deliberations of parents ought to be regulated with a view to the advantage of their children. Let us bear in mind, therefore, that this limitation is the proper rule -- that children allow themselves to be governed by their parents, and that they, on the other hand, do not drag their children by force to what is against their inclination, and that they have no other object in view, in the exercise of their authority, than the advantage of their children.

Footnotes

1 - "Et mesme quand il est question du propos dont il est yci fait mention;" -- "And even when there is a doubt on the subject, of which he has here made mention."

2 - "Vne arrogance pernicieuse;" -- "pernicious arrogance."

3 - "Elles ne sont de rien moins suiettes a affections desordonnees, ou a estre seduites et abusees;" -- "They are not at all the less liable to inordinate affections, or to be seduced and deceived."

4 - "S'esgayent et desbauchent;" -- "Sport and debauch themselves."

5 - "Comme aussi a ceste fin les loix ciuiles restraigment l'authorite d'iceux;" -- "As also for this end civil laws restrict their authority."

6 - "En requirant yci que les enfans sentent en eux ceste liberte et exemption de la necessite du mariage;" -- "In requiring here that children feel in themselves this freedom and exemption from the necessity of marriage."

Nevertheless - But. The apostle in this verse states some instances where it would not be proper to give a daughter in marriage; and the verse is a kind of summing up of all that be had said on the subject.
That standeth steadfast in his heart - Most commentators have understood this of the father of the virgin, and suppose that it refers to his purpose of keeping her from the marriage connection. The phrase to stand steadfast, is opposed to a disposition that is vacillating, unsettled, etc., and denotes a man who has command of himself, who adheres to his purpose, a man who has "hitherto" adhered to his purpose, and to whose happiness and reputation it is important that he should be known as one who is not vacillating, or easily moved.
Having no necessity - Where there is nothing in her disposition or inclination that would make marriage necessary, or when there is no "engagement or obligation" that would be violated if she did not marry.
But hath power over his own will - Hath power to do as he pleases; is not bound in the case by another. When there is no "engagement, or contract," made in childhood, or promise made in early life that would bind him. Often daughters were espoused, or promised when they were very young, and in such a case a man would be bound to adhere to his engagement; and much as he might desire the reverse, and her celibacy, yet he would not have power over his own will, or be at liberty to withhold her.
And hath so decreed in his heart - Has so judgeD, determined, resolved.
That he will keep his virgin - His daughter, or ward, in an unmarried state. He has "power and authority" to do it, and if he does it he will not sin.
Doeth well - In either of these cases, he does well. If he has a daughter, and chooses to retain her in an unmarried state, he does well or right.

Nevertheless he that standeth stedfast in his (i) heart, having no (k) necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
(i) Resolved himself.
(k) That the weakness of his daughter does not force him, or any other matter, that that he may safely still keep her a virgin.

Nevertheless, he that standeth steadfast in his heart,.... The apostle returns to confirm his former advice, where it can be attended to with safety; and observes, that notwithstanding what he had allowed might lawfully be done, and was proper to be done; yet a man that had deliberated upon, and had well weighed the matter of virginity, the case of a single life, and was at a point about in, having no hesitation nor fluctuation of mind concerning it: and also "having no necessity"; of acting otherwise, either through the meanness of his circumstances, or rather through the weakness of his virgin, she not having the gift of continency:
but hath power over his own will; his daughter's will being the same with his, and she entirely consenting to live a single life; otherwise he would have no power of acting as he pleased in such a case:
and hath so decreed in his heart: it is a fixed point on mature deliberation, in which he himself is hearty and determined, and his child perfectly assents to it, so that on all hands it is an agreed matter:
that he will keep his virgin; at home with him, unmarried, and not give her to any man in marriage:
doth well: or that which is for both temporal and spiritual profit and advantage, as before observed. Some understand all this of a man's keeping his own virginity, and determining to continue unmarried.

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.

Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.