From the early Church Fathers to now.
4 Patristic · 2 Reformed · 1 Catholic
“Therefore, both he that giveth his virgin in marriage, doth well; and he that giveth her not, doth better.”
“Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord."”
“Thus he pronounces that the "preserver of a virgin" doeth" better" than her "giver in marriage." Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood.”
“For when one thoroughly examines and understands those things which happen to man according to his nature, he will know not to despise the procreation of children, although he applauds chastity, and prefers it in honour. For although honey be sweeter and more pleasant than other things, we are not for that reason to consider other things bitter which are mixed up in the natural sweetness of fruits. And, in support of these statements, I will bring forward a trustworthy witness, namely, Paul, who says, "So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better." Now the word, in setting forth that which is better and sweeter, did not intend to take away the inferior, but arranges so as to assign to each its own proper use and advantage. For there are some to whom it is not given to attain virginity; and there are others whom He no longer wills to be excited by procreations to lust, and to be defiled, but henceforth to meditate and to keep the mind upon the transformation of the body to the likeness of angels, when they "neither marry nor are given in marriage," according to the infallible words of the Lord; since it is not given to all to attain that undefiled state of being a eunuch for the sake of the kingdom of heaven, but manifestly to those only who are able to preserve the ever-blooming and unfading flower of virginity.”
“The one is bound by the chains of marriage, the other is free from chains; the one is under the Law, the other under Grace. Marriage is good, for thereby the means of continuing the human race has been devised, but virginity is better, for thereby the heritage of the heavenly kingdom is regained, and the mode of attaining to heavenly rewards discovered.”
“So then he that giveth her in marriage doth well,.... Does that which is in its own nature good; that which is agreeable to the will of God, is of his institution and appointment, and therefore must be good, and answer many good ends and purposes. Such an one that marries his daughter, he seeing a necessity for it, and a propriety in it, does a very good thing; secures her chastity, and his own credit; prevents fornication, and other evils that might follow; consults the good of mankind, and the honour of religion. But he that giveth her not in marriage doth better; not a better action in itself, simply considered; but more profitable and advantageous under such and such circumstances, with such and such conditions and consequences; since hereby a single person is more fit to encounter with and endure persecutions, is freer from the cares of life, and more at liberty to wait upon the Lord, and give up himself to his service.”
“&c. He that giveth her not, doth better. And more blessed shall she be, if she so remains, according to my counsel. It is very strange if any one, who reads this chapter without prejudices, does not clearly see, that St. Paul advises, and prefers the state of virginity to that of a married life. — I think that I also have the spirit of God. He puts them in mind, by this modest way of speaking, of what they cannot doubt of, as to so great an apostle. (Witham) — It is worthy our notice, that St. Paul on every occasion avoids the least appearance of vanity, and frequently when delivering his own opinion, gives us only a hint, hoping that we shall supply the rest. Of this apostle’s modesty in this particular, we have many instances in his writings, as in ver. 26. “I think, therefore, that this is good;” and likewise in chap. iv. ver. 9. “For I think that God.” (Estius)”
“her--The oldest manuscripts have "his own virgin daughter." but--The oldest manuscripts have "and."”
“"Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest?" "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God. And why their fruits are of various kinds, and some of them superior, listen. All," he continued, "who were brought before the authorities and were examined, and did not deny, but suffered cheerfully—these are held in greater honour with God, and of these the fruit is superior; but all who were cowards, and in doubt, and who reasoned in their hearts whether they would deny or confess, and yet suffered, of these the fruit is less, because that suggestion came into their hearts; for that suggestion—that a servant should deny his Lord—is evil."”
The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.