1 Corinthians · Chapter 7

V. 1. It is good for a man-Who is master of himself. Not to touch a women-That is, not to marry. So great and many are the advantages of a single life.

Verse 1. The things whereof ye wrote unto me] It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: “Is it proper for a man to marry in the present circumstances of the Church?”

The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: gamein, ean tiv thn alhqeian skoph, kakon men estin, allJ anagkaion kakon. “If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil.” Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec CUM ILLIS salis commode, nec SINE ILLIS ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. “If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety.” But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not.-See Clarke on “1 Corinthians 7:6”. By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honour. And to this the commentator says, Amen.

Not to touch a woman] gunaikov mh aptesqai. The learned reader need not be informed in what sense aptomai is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.

Verses 1, 2. Now concerning the things whereof ye wrote unto me — The letter of the Corinthian believers to which the apostle alludes here, and in which it appears they put divers questions to him, hath long been lost; a circumstance to be much regretted; for had it been preserved, it would doubtless have illustrated many passages of the two epistles to the Corinthians, which are now obscure because we are ignorant of the matters to which the apostle alludes in these passages. It is good for a man — Who is master of himself, and has his passions and appetites under due control; not to touch a woman — That is, not to marry; so great and many are the advantages of a single life, especially in the present calamitous state of the church. Nevertheless — Since the God of nature has, for certain wise reasons, implanted in the sexes a mutual inclination to each other; to avoid — That is, in order to prevent; fornication — And every other species of uncleanness and pollution; let every man — Who finds it expedient in order to his living chastely; have his own wife — His own, for Christianity allows no polygamy; and every woman her own husband — “Here the apostle speaks in the imperative mood, using the style in which superiors give their commands; but although he recommends a single life in certain circumstances, this and the injunction (verse 5) given to all who cannot live chastely unmarried, is a direct prohibition of celibacy to the bulk of mankind. Further, as no person in early life can foresee what his future state of mind will be, or what temptations he may meet with, he cannot certainly know whether it will be in his power to live chastely unmarried. Wherefore, as that is the only case in which the apostle allows persons to live unmarried, vows of celibacy and virginity, taken in early life, must in both sexes be sinful.” — Macknight.

1. Advisory counsel as to marriage and celibacy, 1-9.

1. Concerning—This concerning is repeated at verse 25, 1 Corinthians 8:1, and 12:1, as commencing responses to the several written queries. Good—Kalon, proper to a Christian man; the reverse of aiscron, shameful, improper.

Paul here compares celibacy and matrimony, not in respect to their intrinsic holiness, but in respect to the comparative probability that a given person will be holy in one or the other. If persons have not the gift of continence they are not likely to be holy in celibacy; and they had better prefer the chance of being holy in marriage. If they have the gift of continence they had better remain celibate, as they would thereby be free from the moral dangers of marriage. That is, some persons can be most holy in celibacy, others most holy in marriage. And here comes in the suggestion of Stanley, that marriage and the family constitution stand on a much higher moral plane in these later European Christian ages than in the old Orient. Paul’s reasoning would land him in far stronger matrimonial conclusions in our day than his own. Protestantism prefers, for many good reasons, that even her foreign missionaries should be married. That the apostle sees no superior holiness in celibacy is plain. 1. He utters no rapturous eulogy upon it, like later monastic writers; advocates no vows of virginity; proposes no convents nor monasteries. Celibacy is holy only if one is holy in it. 2. Marriage, with Paul, has a holy ideal, being typical of the unity in the Trinity, (1 Corinthians 11:13,) and of the union between Christ and his Church. Ephesians 5:25, 32. Similarly St. John (Revelation 14:4) honours the virgins, but yet makes the glorified Church to be “the bride, the Lamb’s wife.” Revelation 21:2. Says Jeremy Taylor: “Single life makes men in one respect like angels; but marriage, in many things, makes the chaste pair be like Christ.” Touch—A term of modesty (equivalent to the Latin tangere) to express any contact with sexual purpose or feeling. Same word in Genesis 20:4. St. Jerome, “in his heat against Jovinian,” as Fulke (Confut. of Rhemish Test.) says, argued, “If good not to touch a woman, it is evil to touch; for nothing is contrary to good but evil.” And again the same ascetic saint argued, in a similar “heat,” “If, as Paul commands, we must always pray, we must never serve marriage; for so often as I render due to marriage I cannot pray.” This last logic would equally forbid sleeping. And as for the inference from the contrariety of “evil” to good, St. Paul holds that celibacy and marriage are not the one good and the other oppositely evil; but each to be good or evil according to the case.

Verse 1b. Not to touch a woman: to be unmarried. For it is contrasted with have his own wife, which refers evidently to marriage: and in 1 Corinthians 7:3ff Paul advises married people not to separate. In 1 Corinthians 7:1 Paul admits and asserts a general principle; but points out in 1 Corinthians 7:2 a practical obstacle to it. He reasserts it in 1 Corinthians 7:8 with the limitation of 1 Corinthians 7:9. Since here and in 1 Corinthians 7:8 the principle is asserted without explanation or proof, but is fully discussed and proved in 1 Corinthians 7:25-38, the words “because of the present necessity,” placed conspicuously in front of this full discussion, must be taken as applying to, and limiting, the cursory statement of the principle here and in 1 Corinthians 7:8. The fornications: the actual and ever recurring cases of this sin, for which Corinth was infamous. These exposed the Christians to so great temptation that to them the principle of 1 Corinthians 7:1 was impracticable. Each one; not quite so absolute as “every one.”

Have: as in 1 Corinthians 7:1.

Wife: same word as “woman” in 1 Corinthians 7:1. The Greeks had no common distinctive word for “wife” or “husband.” The emphatic words his own make the meaning clear. The reason given, because of etc., shows that this verse is not mere permission but real advice; i.e. that the general principle, not to touch a woman, though good in itself, was, to speak generally, impracticable at Corinth.

Each … each: for the good of each sex equally, marriage is desirable. The foregoing recommendation of marriage introduces suitably advice to married people, 1 Corinthians 7:3-7; and, after a word (1 Corinthians 7:8f) to the unmarried suggested by Paul's reference to himself, further advice to the married, chiefly about divorce, 1 Corinthians 7:10-17.

V. 2. Yet, when it is needful, in order to avoid fornication, let every man have his own wife; his own; For Christianity allows no polygamy.

Verse 2. To avoid fornication] dia tav porneiav. verto, propter exercendam libidinem, vel ut libidinem licite exercere liceat. Probo hanc notionem ex Hebræo, ibi hnz, zanah, est libidinem exercere, Hosea 4:10: For they shall eat and not have enough; they shall commit whoredom, wnzt, libidinem exercebunt, and shall not increase. Here the prophet certainly does not speak of whoredom in our sense of the word; for the persons he mentions expected to have children, which cannot be said of those who are addicted to improper connections: the prophet speaks concerning married persons, whom he threatens with a privation of children, notwithstanding libidinem exercebant in order to have numerous families. See Schoettgen. The following verse shows that this is the apostle’s meaning.

Let every man have his own wife] Let every man have one woman, his own; and every woman one man, her own. Here, plurality of wives and husbands is most strictly forbidden; and they are commanded to marry for the purpose of procreating children.

In the Jewish constitutions there are some things not only curious, but useful, respecting marriage. “There are four causes which induce men to marry: 1. Impure desire; 2. To get riches; 3. To become honourable; 4. For the glory of God. Those who marry through the first motive beget wicked and rebellious children. Those who marry for the sake of riches have the curse of leaving them to others. Those who marry for the sake of aggrandizing their family, their families shall be diminished. Those who marry to promote the glory of God, their children shall be holy, and by them shall the true Church be increased.”

Verses 1, 2. Now concerning the things whereof ye wrote unto me — The letter of the Corinthian believers to which the apostle alludes here, and in which it appears they put divers questions to him, hath long been lost; a circumstance to be much regretted; for had it been preserved, it would doubtless have illustrated many passages of the two epistles to the Corinthians, which are now obscure because we are ignorant of the matters to which the apostle alludes in these passages. It is good for a man — Who is master of himself, and has his passions and appetites under due control; not to touch a woman — That is, not to marry; so great and many are the advantages of a single life, especially in the present calamitous state of the church. Nevertheless — Since the God of nature has, for certain wise reasons, implanted in the sexes a mutual inclination to each other; to avoid — That is, in order to prevent; fornication — And every other species of uncleanness and pollution; let every man — Who finds it expedient in order to his living chastely; have his own wife — His own, for Christianity allows no polygamy; and every woman her own husband — “Here the apostle speaks in the imperative mood, using the style in which superiors give their commands; but although he recommends a single life in certain circumstances, this and the injunction (verse 5) given to all who cannot live chastely unmarried, is a direct prohibition of celibacy to the bulk of mankind. Further, as no person in early life can foresee what his future state of mind will be, or what temptations he may meet with, he cannot certainly know whether it will be in his power to live chastely unmarried. Wherefore, as that is the only case in which the apostle allows persons to live unmarried, vows of celibacy and virginity, taken in early life, must in both sexes be sinful.” — Macknight.

2. To avoid fornication—The translators have inserted to avoid, as the italics show; but incorrectly. The Greek means, Nevertheless, on account of the fornications; that is, the prevalent licentiousnesses, as in Corinth. Own wife—A clear implication against polygamy. Indeed, through the whole chapter the Christian law of one with one is assumed. The present words of the apostle at once abolishes the ascetic view, which holds all sexual union as based in unholy corporeal matter to be unholy. Romish monasticism, which was really based in that view, is hereby invalidated from its very foundations. Stanley notes the different phrases of the apostle’s Greek for his own, thn eautou, and her own, ton idion. The former Greek phrase is not, in the New Testament, interchangeable with the latter; intimating, apparently, a deep difference between the proprietorship of the husband from that of the wife.

V. 3. Let not married persons fancy that there is any perfection in living with each other, as if they were unmarried.

The debt-This ancient reading seems far more natural than the common one.

Verse 3. Let the husband render unto the wife due benevolence] thn ofeilomenhn eunoian. Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty-that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!

Verses 3, 4. Let the husband — Where this relation is commenced; render unto the wife, Thn ofeilomenhn eunoian, the due benevolence — That is, the conjugal duty, the duty resulting from the nature of the marriage-covenant. Or, let not married persons fancy that there is any perfection in living with each other as if they were unmarried. The wife hath not power over her own body — Namely, in this respect, but by the marriage-covenant hath transferred it to her husband. And likewise the husband hath not power over his own body; but it is, as it were, the property of the wife, their engagements being mutual; so that, on every occasion, conscience obliges them to remain appropriated to each other. “The right of the wife to her husband’s body, being here represented as precisely the same with the husband’s right to her body, it excludes the husband from simultaneous polygamy; otherwise the right of the husband to his wife’s body would not exclude her from being married to another, during her husband’s lifetime. Besides, the direction, (verse 2,) let every woman have her own husband, plainly leads to the same conclusion. The right of the wife to her husband’s body is a perfect right, being founded on the ends of marriage, namely, the procreation of children, their proper education, and the prevention of fornication. But these ends would, in a great measure, be frustrated, if the wife had not an exclusive right to her husband’s person.” — Macknight.

Verse 3. Let the husband render to the wife due benevolence, in all the conjugal rights of marriage. Moses says, in Exodus 21:10, hn[, from the root ônah, which is the Greek word eunoia but slightly varied — “If he take to him [his habitation] another wife, her food, her raiment, and her duty of marriage shall he not diminish.” St. Paul’s reference to the law would confer weight on his words.

3. Due benevolence—The best reading omits benevolence. Let each party, instead of an ascetic abstinence, render to the other the conjugal due.

Ver. 3.- 5. The emphatic repetition, and in like manner also, gives to husband and wife exactly equal marriage rights, which the other is bound to pay. This equal right is made very prominent by the repetitions of 1 Corinthians 7:2-4. It culminates in 1 Corinthians 7:4, which states a truth which lies at the base of the injunction of 1 Corinthians 7:3, and is the essential principle of monogamy.

Do not defraud; keeps before us the obligation, “that which is due,” 1 Corinthians 7:3.

Except perhaps etc.: an exception to his prohibition of separation, which Paul hesitatingly allows, on condition that it be by mutual consent, and only for a definite time.

Season: 1 Corinthians 7:29; 4:5; 2 Corinthians 6:2; 8:18; Romans 5:6, etc.: not mere length of time, but a portion of time looked upon as an opportunity of doing something.

Have leisure for prayer; suggests the excellent custom of occasionally setting apart a period of some days for special devotional exercises. During such periods, for unremitting attention to spiritual matters, separation may perhaps be desirable.

And may again come together: an integral part of the purpose to separate. So careful is Paul lest a temporary separation become permanent. Lest Satan tempt etc.: object to be avoided by making reunion a part of the purpose to separate, viz. that Satan should make their want-of-self-control an occasion for tempting them to sin. Your; points to a special weakness of the readers. Therefore Paul fixes narrow limits to the allowed separation. This careful warning implies some real need for it; and suggests either that the matter was mentioned in the letter from Corinth, or that separation was inculcated by some in the church.

To fasting and: certainly spurious, as is the same word in Acts 10:30, probably in Matthew 17:21, and not unlikely in Mark 9:29. These various readings affect materially the teaching of Scripture about fasting.

V. 4. The wife-the husband-Let no one forget this, on pretence of greater purity.

Verse 4. The wife hath not power, &c.] Her person belongs to her husband; her husband’s person belongs to her: neither of them has any authority to refuse what the other has a matrimonial right to demand. The woman that would act so is either a knave or a fool. It would be trifling to attribute her conduct to any other cause than weakness or folly. She does not love her husband; or she loves some one else better than her husband; or she makes pretensions to a fancied sanctity unsupported by Scripture or common sense.

Verses 3, 4. Let the husband — Where this relation is commenced; render unto the wife, Thn ofeilomenhn eunoian, the due benevolence — That is, the conjugal duty, the duty resulting from the nature of the marriage-covenant. Or, let not married persons fancy that there is any perfection in living with each other as if they were unmarried. The wife hath not power over her own body — Namely, in this respect, but by the marriage-covenant hath transferred it to her husband. And likewise the husband hath not power over his own body; but it is, as it were, the property of the wife, their engagements being mutual; so that, on every occasion, conscience obliges them to remain appropriated to each other. “The right of the wife to her husband’s body, being here represented as precisely the same with the husband’s right to her body, it excludes the husband from simultaneous polygamy; otherwise the right of the husband to his wife’s body would not exclude her from being married to another, during her husband’s lifetime. Besides, the direction, (verse 2,) let every woman have her own husband, plainly leads to the same conclusion. The right of the wife to her husband’s body is a perfect right, being founded on the ends of marriage, namely, the procreation of children, their proper education, and the prevention of fornication. But these ends would, in a great measure, be frustrated, if the wife had not an exclusive right to her husband’s person.” — Macknight.

4. Hath not power—Or rightful authority. The original vow, as well as the nature of the institution, presupposes this concession.

Ver. 3.- 5. The emphatic repetition, and in like manner also, gives to husband and wife exactly equal marriage rights, which the other is bound to pay. This equal right is made very prominent by the repetitions of 1 Corinthians 7:2-4. It culminates in 1 Corinthians 7:4, which states a truth which lies at the base of the injunction of 1 Corinthians 7:3, and is the essential principle of monogamy.

Do not defraud; keeps before us the obligation, “that which is due,” 1 Corinthians 7:3.

Except perhaps etc.: an exception to his prohibition of separation, which Paul hesitatingly allows, on condition that it be by mutual consent, and only for a definite time.

Season: 1 Corinthians 7:29; 4:5; 2 Corinthians 6:2; 8:18; Romans 5:6, etc.: not mere length of time, but a portion of time looked upon as an opportunity of doing something.

Have leisure for prayer; suggests the excellent custom of occasionally setting apart a period of some days for special devotional exercises. During such periods, for unremitting attention to spiritual matters, separation may perhaps be desirable.

And may again come together: an integral part of the purpose to separate. So careful is Paul lest a temporary separation become permanent. Lest Satan tempt etc.: object to be avoided by making reunion a part of the purpose to separate, viz. that Satan should make their want-of-self-control an occasion for tempting them to sin. Your; points to a special weakness of the readers. Therefore Paul fixes narrow limits to the allowed separation. This careful warning implies some real need for it; and suggests either that the matter was mentioned in the letter from Corinth, or that separation was inculcated by some in the church.

To fasting and: certainly spurious, as is the same word in Acts 10:30, probably in Matthew 17:21, and not unlikely in Mark 9:29. These various readings affect materially the teaching of Scripture about fasting.

V. 5. Unless it be by consent for a time-That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest-If ye should long remain separate.

Satan tempt you-To unclean thoughts, if not actions too.

Verse 5. Defraud ye not one the other] What ye owe thus to each other never refuse paying, unless by mutual consent; and let that be only for a certain time, when prudence dictates the temporary separation, or when some extraordinary spiritual occasion may render it mutually agreeable, in order that ye may fast and pray, and derive the greatest possible benefit from these duties by being enabled to wait on the Lord without distraction. That Satan tempt you not for your incontinency.] It is most evident that the separations permitted by the Apostle, for he enjoins none, are only for a season, on extraordinary occasions; and that the persons may come together again, lest Satan, taking advantage of their matrimonial abstinence, might tempt either party to illicit commerce. There are a multitude of rules prescribed in such cases by the rabbins, and indeed even by heathen writers; for this was a matter in which common sense could always judge; and under the direction of experience, heathens, as well as those favoured with Divine revelation, could see what was proper in all such cases.

Incontinence, eikrasia, want of strength to regulate one’s desires or appetites; from a, negative, and kratov, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.

Verses 5-7. Defraud not — Or deprive not; one the other — Of this benevolence; or withdraw not from the company of each other; except it be with consent for a time, that — On those special and solemn occasions, you may entirely give yourselves up to the exercises of devotion. From this passage it appears, that, in the first age, when married persons parted for a time to employ themselves in the duties of devotion, they lived in separate habitations, or rather in different parts of their own house. For in the eastern countries the houses were so built, that the women had apartments allotted to themselves. And come together again — As usual, and do not continue the separation too long; that Satan tempt you not — To unclean thoughts, if not actions too, which he probably might do, if you should long remain separate from each other; for your incontinency — The word akrasia, thus translated, properly signifies, the want of the government of one’s passions and appetites. It is properly observed here by Dr. Macknight, “that marriage being an affair of the greatest importance to society, it was absolutely necessary that its obligation and duties, as well as the obligation and duties of the other relations of life, should be declared by inspiration in the Scriptures. This passage, therefore, of the word of God ought to be read with due reverence, both because it was dictated by the Holy Spirit, and because throughout the whole of his discourse the apostle has used the greatest chastity and delicacy of expression.” But I speak this — That which I have said, for the preventing of incontinency, both in the unmarried, (verse 2,) and married, (verse 5,) by permission — From Christ, to leave you to your liberty therein, if you have the gift of continency. Or, as an advice, as some render kata suggnwmhn. Bengelius says the word denotes an opinion, rightly suited to the state or disposition of another. And not of commandment — Not as an injunction. Or, as some commentators suppose, he may refer to what follows. For I would that all men — All the disciples of Christ who are unmarried, and can live chastely, were even as I myself — That is, would remain eunuchs for the kingdom of heaven’s sake; or, that they could as easily bear the restraints of a single life in present circumstances, and exercise as resolute a command over their natural desires. Paul, having tasted the sweetness of this liberty, wished others to enjoy it as well as himself. But every man hath his proper gift of God — According to our Lord’s declaration, All men cannot receive this saying, save they to whom it is given, Matthew 19:11.

5. Defraud—Deprive. Consent—Not by the sole will of one alone. For a time—Says Olshausen, “Probably it was an early custom, previous to the festivals, especially before Easter, for people to devote a lengthened time to solitary prayer, in which beautiful custom originated Lent.” Fasting— Omitted, according to the best authorities. Indeed, it is remarked by Stanley that this chapter has an unusually large number of false readings, interpolated by ascetics, to whom the apostle did not seem rigid enough. Come together again—Greek, epi to auto hte, be at the same ordinary habit of matrimony. For your incontinency—Rather, through your incontinence, or incapability of self-control.

Ver. 3.- 5. The emphatic repetition, and in like manner also, gives to husband and wife exactly equal marriage rights, which the other is bound to pay. This equal right is made very prominent by the repetitions of 1 Corinthians 7:2-4. It culminates in 1 Corinthians 7:4, which states a truth which lies at the base of the injunction of 1 Corinthians 7:3, and is the essential principle of monogamy.

Do not defraud; keeps before us the obligation, “that which is due,” 1 Corinthians 7:3.

Except perhaps etc.: an exception to his prohibition of separation, which Paul hesitatingly allows, on condition that it be by mutual consent, and only for a definite time.

Season: 1 Corinthians 7:29; 4:5; 2 Corinthians 6:2; 8:18; Romans 5:6, etc.: not mere length of time, but a portion of time looked upon as an opportunity of doing something.

Have leisure for prayer; suggests the excellent custom of occasionally setting apart a period of some days for special devotional exercises. During such periods, for unremitting attention to spiritual matters, separation may perhaps be desirable.

And may again come together: an integral part of the purpose to separate. So careful is Paul lest a temporary separation become permanent. Lest Satan tempt etc.: object to be avoided by making reunion a part of the purpose to separate, viz. that Satan should make their want-of-self-control an occasion for tempting them to sin. Your; points to a special weakness of the readers. Therefore Paul fixes narrow limits to the allowed separation. This careful warning implies some real need for it; and suggests either that the matter was mentioned in the letter from Corinth, or that separation was inculcated by some in the church.

To fasting and: certainly spurious, as is the same word in Acts 10:30, probably in Matthew 17:21, and not unlikely in Mark 9:29. These various readings affect materially the teaching of Scripture about fasting.

V. 6. But I say this-Concerning your separating for a time and coming together again. Perhaps he refers also to 1 Corinthians 7:2.

Verse 6. I speak this by permission, &c.] It was a constant custom of the more conscientious rabbins, to make a difference between the things which they enjoined on their own judgment, and those which they built on the authority of the law. Thus Rabbi Tancum: “The washing of hands before meat is in our own power; washing after meat is commanded.” In relation to this point Dr. Lightfoot produces some examples from the Jewish writers: “The man is commanded concerning begetting and multiplying, but not the woman. And when does the man come under this command? From the age of sixteen or seventeen years; but, if he exceeds twenty years without marrying, behold he violates and renders an affirmative precept vain. The Gemara says: It is forbidden a man to be without a wife; because it is written, It is not good for man to be alone. And whosoever gives not himself to generation and multiplying is all one with a murderer: he is as though he diminished from the image of God, &c.” We may understand the apostle here as saying that the directions already given were from his own judgment, and not from any Divine inspiration; and we may take it for granted that where he does not make this observation he is writing under the immediate afflatus of the Holy Spirit.

Verses 5-7. Defraud not — Or deprive not; one the other — Of this benevolence; or withdraw not from the company of each other; except it be with consent for a time, that — On those special and solemn occasions, you may entirely give yourselves up to the exercises of devotion. From this passage it appears, that, in the first age, when married persons parted for a time to employ themselves in the duties of devotion, they lived in separate habitations, or rather in different parts of their own house. For in the eastern countries the houses were so built, that the women had apartments allotted to themselves. And come together again — As usual, and do not continue the separation too long; that Satan tempt you not — To unclean thoughts, if not actions too, which he probably might do, if you should long remain separate from each other; for your incontinency — The word akrasia, thus translated, properly signifies, the want of the government of one’s passions and appetites. It is properly observed here by Dr. Macknight, “that marriage being an affair of the greatest importance to society, it was absolutely necessary that its obligation and duties, as well as the obligation and duties of the other relations of life, should be declared by inspiration in the Scriptures. This passage, therefore, of the word of God ought to be read with due reverence, both because it was dictated by the Holy Spirit, and because throughout the whole of his discourse the apostle has used the greatest chastity and delicacy of expression.” But I speak this — That which I have said, for the preventing of incontinency, both in the unmarried, (verse 2,) and married, (verse 5,) by permission — From Christ, to leave you to your liberty therein, if you have the gift of continency. Or, as an advice, as some render kata suggnwmhn. Bengelius says the word denotes an opinion, rightly suited to the state or disposition of another. And not of commandment — Not as an injunction. Or, as some commentators suppose, he may refer to what follows. For I would that all men — All the disciples of Christ who are unmarried, and can live chastely, were even as I myself — That is, would remain eunuchs for the kingdom of heaven’s sake; or, that they could as easily bear the restraints of a single life in present circumstances, and exercise as resolute a command over their natural desires. Paul, having tasted the sweetness of this liberty, wished others to enjoy it as well as himself. But every man hath his proper gift of God — According to our Lord’s declaration, All men cannot receive this saying, save they to whom it is given, Matthew 19:11.

6. But—Although this is often a proper course. This—The temporary abstinence prescribed in verse 5. By permission—It is a divinely allowable but not commanded suspension of the command in verses 3, 4.

Ver. 6.-7. This: viz. that married people do not separate except for a definite time.

Making allowance: taking into indulgent consideration “your want-of-self-control.” The prohibition to separate is not an imperative command, as touching right and wrong, but advice prompted by their spiritual weakness.

But I wish etc.: something better than the counsel just given. Like myself: endowed with complete self-control. This would make these counsels needless.

But each one etc.: a modest softening down of the apparent assumption, in 1 Corinthians 7:7a, of superior piety.

Gift-of-grace: as in 1 Corinthians 1:7; Romans 1:11; 12:4. Paul remembers that his own self-control was the gift to him of God's undeserved favor; that each believer has a gift, i.e. some kind of spiritual excellence wrought in him by God; that in some the favor of God shows itself in this way, i.e. by giving self control, in others in some other gift, perhaps equally valuable. Therefore, Paul's possession of this one gift is no proof of superiority on the whole. Cp. Romans 12:3-6. This principle ought to control all our comparisons of ourselves with others.

V. 7. For I would that all men were herein even as I-I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself.

But every one hath his proper gift from God-According to our Lord's declaration, All men cannot receive this saying, save they, the happy few, to whom it is given, Matthew 19:11.

Verse 7. For I would that all men, &c.] He wished that all that were then in the Church were, like him self, unmarried; but this was in reference to the necessities of the Church, or what he calls, 1 Corinthians 7:26, the present distress: for it never could be his wish that marriage should cease among men, and that human beings should no longer be propagated upon earth; nor could he wish that the Church of Christ should always be composed of single persons; this would have been equally absurd; but as the Church was then in straits and difficulties, it was much better for its single members not to encumber themselves with domestic

embarrassments.

Every man hath his proper gift of God] Continence is a state that cannot be acquired by human art or industry; a man has it from God, or not at all: and if he have it from God, he has it from him as the author of his nature; for where it does not exist naturally, it never can exist, but either by miraculous interference, which should never be expected, or by chirurgical operation, which is a shocking abomination in the sight of God. See Clarke’s note on “Matthew 19:12”.

Verses 5-7. Defraud not — Or deprive not; one the other — Of this benevolence; or withdraw not from the company of each other; except it be with consent for a time, that — On those special and solemn occasions, you may entirely give yourselves up to the exercises of devotion. From this passage it appears, that, in the first age, when married persons parted for a time to employ themselves in the duties of devotion, they lived in separate habitations, or rather in different parts of their own house. For in the eastern countries the houses were so built, that the women had apartments allotted to themselves. And come together again — As usual, and do not continue the separation too long; that Satan tempt you not — To unclean thoughts, if not actions too, which he probably might do, if you should long remain separate from each other; for your incontinency — The word akrasia, thus translated, properly signifies, the want of the government of one’s passions and appetites. It is properly observed here by Dr. Macknight, “that marriage being an affair of the greatest importance to society, it was absolutely necessary that its obligation and duties, as well as the obligation and duties of the other relations of life, should be declared by inspiration in the Scriptures. This passage, therefore, of the word of God ought to be read with due reverence, both because it was dictated by the Holy Spirit, and because throughout the whole of his discourse the apostle has used the greatest chastity and delicacy of expression.” But I speak this — That which I have said, for the preventing of incontinency, both in the unmarried, (verse 2,) and married, (verse 5,) by permission — From Christ, to leave you to your liberty therein, if you have the gift of continency. Or, as an advice, as some render kata suggnwmhn. Bengelius says the word denotes an opinion, rightly suited to the state or disposition of another. And not of commandment — Not as an injunction. Or, as some commentators suppose, he may refer to what follows. For I would that all men — All the disciples of Christ who are unmarried, and can live chastely, were even as I myself — That is, would remain eunuchs for the kingdom of heaven’s sake; or, that they could as easily bear the restraints of a single life in present circumstances, and exercise as resolute a command over their natural desires. Paul, having tasted the sweetness of this liberty, wished others to enjoy it as well as himself. But every man hath his proper gift of God — According to our Lord’s declaration, All men cannot receive this saying, save they to whom it is given, Matthew 19:11.

7. For—Greek, but. This verse does not assign a reason for the last verse, but adds a qualification. I cannot command this suspension of marriage intercourse, but I wish that, in some way, suited to each case, every man may attain my standard of Christian perfectness, a standard which I have attained in the way of continent celibacy. As I—Whether Paul was a widower or a bachelor there is nothing to decide. But this phrase implies that at this writing he was in the unmarried state. Gift of God—A natural gift in the person’s constitution as the base, and a gracious gift superadded by the Spirit. For God suits his special gracious gifts to the natural qualities of a man’s mind and body. Paul’s blended gift, both natural and gracious, were perfect continence. This manner—Of temporary abstinence, as in verse 5, or of permanent abstinence, as Paul himself. Another after that— In the order and condition of matrimony, as in verses 2-4. Each in his own way may be as completely perfected as I myself.

The power of continence may or may not be an admirable quality. It may be a happy physical balance; it may be a physical defect; it may be a strong power of will, able to subject itself to reason; and it may, finally, be a complete subordination, through the Spirit, to the will of God, aided more or less by the natural qualities. Through it Paul attained his Christian development; but he does not prescribe it to all others as the only way. For he now proceeds to show how others, in their own way, and after their proper gift and calling, may attain their own best Christian state. The unmarried, (8, 9,) the married, (10-12,) the married with the unchristian, (13-16,) each and all, as God hath distributed, (17,) may become holy in their own way as Paul has in his way.

Ver. 6.-7. This: viz. that married people do not separate except for a definite time.

Making allowance: taking into indulgent consideration “your want-of-self-control.” The prohibition to separate is not an imperative command, as touching right and wrong, but advice prompted by their spiritual weakness.

But I wish etc.: something better than the counsel just given. Like myself: endowed with complete self-control. This would make these counsels needless.

But each one etc.: a modest softening down of the apparent assumption, in 1 Corinthians 7:7a, of superior piety.

Gift-of-grace: as in 1 Corinthians 1:7; Romans 1:11; 12:4. Paul remembers that his own self-control was the gift to him of God's undeserved favor; that each believer has a gift, i.e. some kind of spiritual excellence wrought in him by God; that in some the favor of God shows itself in this way, i.e. by giving self control, in others in some other gift, perhaps equally valuable. Therefore, Paul's possession of this one gift is no proof of superiority on the whole. Cp. Romans 12:3-6. This principle ought to control all our comparisons of ourselves with others.

V. 8. It is good for them if they remain even as I-That St. Paul was then single is certain and from Acts 7:58, compared with the following parts of the history, it seems probable that he always was so. It does not appear that this declaration, any more than 1 Corinthians 7:1, hath any reference at all to a state of persecution.

Verse 8. The unmarried and widows] It is supposed that the apostle speaks here of men who had been married, in the word agamoi, but were now widowers; as he does of women who had been married, in the word chrai, but were now widows. And when he says wv kagw, even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.

Verses 8, 9. I say, therefore — I give this advice; to the unmarried and widows, It is good for them — It is a condition of life which will tend to promote their eternal welfare, that, if they conveniently can, they abide even as I — Namely, unmarried; for that Paul was then single is certain: and from Acts 7:58, compared with the following parts of the history, it seems probable that he always was so. It may not be improper to observe, that many of the things which the apostle delivers here, as also chap. 14., and in some other parts of this epistle, are rather to be considered as advices about what was best to be done in many particular cases, to which the general precepts, or doctrine of the gospel revealed to this apostle, did not descend, than as commands, enjoining these things to the believers, under the penalty of their contracting guilt, and exposing themselves to the divine displeasure, if they did not comply with them. Yet these also were directions, or counsels of the Lord, concerning what was expedient to be done, and were delivered to the apostle by the infallible inspiration of the Holy Spirit, (as appears by comparing 1 Corinthians 14:37; 2 Corinthians 1:17; 1 Thessalonians 4:1, 2, 8; with 1 Corinthians 14:40,) and were faithfully delivered by him; and therefore the assent of the Corinthians is required to them as such. See the like advice concerning some particular charities of the Corinthians, 2 Corinthians 8:8, 10; the apostle distinguishing between the commands of God, which none might disobey without sin, and these advices, concerning what was fitting and proper, though not absolutely necessary. And therefore, as he directs, that it was better to observe them, so he acknowledges that there was no command that made it unlawful to omit them. But if they cannot — Live continently, or preserve themselves in purity of body and spirit in a single state; let them marry — Especially the younger widows, (1 Timothy 5:14,) or widowers; for it is better to marry — And suffer the inconveniences attending marriage, than to be tormented with unchaste desires.

Ver. 8. It is good for them if they abide even as I. Paul was now, it would seem, a widower. Eusebius affirms that three of the apostles were married, and that Paul was one of these. St. Clement of Alexandria thinks his wife was dead. — Vide Poli Synop. His special call to preach to the gentiles did not allow him to entangle himself in the affairs of this life; otherwise he had a right, as well as other apostles, to lead about a wife in all his labours and travels.

8. Unmarried—Bachelor or maiden. Widows—The feminine widows are named as the more obvious, and the widowers are simply implied. Good— More conducive to holy life for the possessor of the gift than marriage; as marriage is more so to those unendowed with the gift. Marriage, as well as celibacy, has its complex temptations and avenues to sin.

Ver. 8.-9. After expressing a wish that all men had the self-control which by God's grace he has, and prompted by this mention of himself, Paul now says a word to those who, like himself, are unmarried, i.e. without wives, including (cp. 1 Corinthians 7:11) widowers.

And the wives: included in the unmarried, but added because to them (cp. 1 Corinthians 7:40) these words apply specially. Cp. “and Peter,” Mark 16:7.

It is good etc.: restates the principle of 1 Corinthians 7:1. Remain as I also am: continue unmarried, in contrast to let them marry. The words if they remain imply that Paul refers here to his outward position, not as in 1 Corinthians 7:7 to his inner self-control. And this proves that he had no wife when he wrote; but gives no hint whether he once had.

Have not self-control: case in which the foregoing principle does not apply. Practically the same is the reason given in 1 Corinthians 7:2, “because of the fornications.” For these would not expose to danger a man of perfect self-control; and therefore to him would be no reason for marrying. That the sensuality around is given in 1 Corinthians 7:2 as a reason why “each one,” speaking generally, should marry, seems to imply that the Corinthians generally had not the self-control needful to make celibacy expedient. But here Paul leaves each to determine this for himself. To turn: 2 Corinthians 11:29.

Better: because the one, though disadvantageous, is innocent; the other is not. The matter touched in 1 Corinthians 7:8, 9, is dealt with fully in 1 Corinthians 7:25-40.

Verse 9. But if they cannot contain] If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry. It is better to marry than to burn.] Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. purousqai, says he, “signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in 2 Corinthians 11:29: Who is offended and I burn not, kai ouk egw puroumai, and I am not troubled. So in Terence, URomans hominem, is I vex him.” It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Æn. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.

A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. “Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder [that the women might not get down, but stay there till they were ransomed.] As one of these captives passed by the window, the light of her great beauty shined into the house. Amram [captivated] set up the ladder; and when he was got to the middle of the steps [checked by his conscience] he stopped short, and with a loud voice cried out FIRE! FIRE! in the house of Amram! [This he did that, the neighbours flocking in, he might be obliged to desist from the evil affection which now prevailed in him.] The rabbins ran to him, and [seeing no fire] they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of FIRE. Amram said: Thou art FIRE, and I am FLESH; yet for all that I have prevailed against thee.” From this story much instruction may be derived.

Verses 8, 9. I say, therefore — I give this advice; to the unmarried and widows, It is good for them — It is a condition of life which will tend to promote their eternal welfare, that, if they conveniently can, they abide even as I — Namely, unmarried; for that Paul was then single is certain: and from Acts 7:58, compared with the following parts of the history, it seems probable that he always was so. It may not be improper to observe, that many of the things which the apostle delivers here, as also chap. 14., and in some other parts of this epistle, are rather to be considered as advices about what was best to be done in many particular cases, to which the general precepts, or doctrine of the gospel revealed to this apostle, did not descend, than as commands, enjoining these things to the believers, under the penalty of their contracting guilt, and exposing themselves to the divine displeasure, if they did not comply with them. Yet these also were directions, or counsels of the Lord, concerning what was expedient to be done, and were delivered to the apostle by the infallible inspiration of the Holy Spirit, (as appears by comparing 1 Corinthians 14:37; 2 Corinthians 1:17; 1 Thessalonians 4:1, 2, 8; with 1 Corinthians 14:40,) and were faithfully delivered by him; and therefore the assent of the Corinthians is required to them as such. See the like advice concerning some particular charities of the Corinthians, 2 Corinthians 8:8, 10; the apostle distinguishing between the commands of God, which none might disobey without sin, and these advices, concerning what was fitting and proper, though not absolutely necessary. And therefore, as he directs, that it was better to observe them, so he acknowledges that there was no command that made it unlawful to omit them. But if they cannot — Live continently, or preserve themselves in purity of body and spirit in a single state; let them marry — Especially the younger widows, (1 Timothy 5:14,) or widowers; for it is better to marry — And suffer the inconveniences attending marriage, than to be tormented with unchaste desires.

Ver. 9. If they cannot contain, let them marry. Ei de ouk egkrateuontai gamhsatwsan: “If they do not contain, let them marry.” God has made no man under the necessity of committing mortal sins. The promise is full of power: My grace is sufficient for thee. Temperance and prayer are the divine resources of christian purity. In due time they may marry: but the birds build their nests before they lay their eggs. Prudence is requisite in marriage.

9. Cannot—The cannot is not in the apostle’s Greek. The true rendering is, If they do not be continent—if experience shows the certainty of failure. Burn—An ordinary figure, expressing both the intensity and consuming power of lust. Relief from the burning impulse allows the soul, by cultivating the other virtues, to attain as high a piety as celibacy would afford. The very exaggeration of the virtue of celibacy in the post apostolic age of the Church had, no doubt, the good effect of almost recreating the lost virtue of chastity in the Roman empire. It was the restoration of the balance of the virtues, as presented here by Paul, since the Reformation, that has, as it were, brought the family virtues to a lustre of development unknown to former ages.

2. Law and counsel as to separation of married parties, 10-17.

Ver. 8.-9. After expressing a wish that all men had the self-control which by God's grace he has, and prompted by this mention of himself, Paul now says a word to those who, like himself, are unmarried, i.e. without wives, including (cp. 1 Corinthians 7:11) widowers.

And the wives: included in the unmarried, but added because to them (cp. 1 Corinthians 7:40) these words apply specially. Cp. “and Peter,” Mark 16:7.

It is good etc.: restates the principle of 1 Corinthians 7:1. Remain as I also am: continue unmarried, in contrast to let them marry. The words if they remain imply that Paul refers here to his outward position, not as in 1 Corinthians 7:7 to his inner self-control. And this proves that he had no wife when he wrote; but gives no hint whether he once had.

Have not self-control: case in which the foregoing principle does not apply. Practically the same is the reason given in 1 Corinthians 7:2, “because of the fornications.” For these would not expose to danger a man of perfect self-control; and therefore to him would be no reason for marrying. That the sensuality around is given in 1 Corinthians 7:2 as a reason why “each one,” speaking generally, should marry, seems to imply that the Corinthians generally had not the self-control needful to make celibacy expedient. But here Paul leaves each to determine this for himself. To turn: 2 Corinthians 11:29.

Better: because the one, though disadvantageous, is innocent; the other is not. The matter touched in 1 Corinthians 7:8, 9, is dealt with fully in 1 Corinthians 7:25-40.

V. 10. Not I-Only.

But the Lord-Christ; by his express command, Matthew 5:32.

Verse 10. I command, yet not I, but the Lord] I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, Matthew 5:32; 19:6. And God has said the same, Genesis 2:24. The following extracts will prove that the law among the Jews was very loose relative to the firmness of the marriage bond:-

A woman might put away or depart from her husband by giving this simple reason to the elders, who would give the following certificate. “In —— day of —— week, of —— year, A., daughter of B., put away before us and said: My mother, or my brethren, deceived me, and wedded me or betrothed me, when I was a very young maid, to C., son of D.; but I now reveal my mind before you, that I will not have him.”

Sometimes they parted with mutual consent, and this also was considered legal, as was also the marriage of the separated parties to others. Witness the following story: “A good man had a good wife; but because they had no children, they mutually put away each other. The good man married a bad (a heathen) wife, and she made him bad (a heathen;) the good woman married a bad (a heathen) husband, and she made him good.” Divorces were easily obtained among them, and they considered them the dissolving of the marriage bond; and, in consequence of these, the parties might remarry with others. This was contrary to the original institution of marriage, and is opposed both by our Lord and the apostle.

Verses 10, 11. The married I command — Greek, toiv de gegamhkosi paraggellw, Now those that have married I charge: so these words should be rendered, the phrase being the same with that in 1 Timothy 1:3, rendered by our translators, that thou mightest charge some. Yet not I — Only, or not I by any new revelation, nor by mere counsel, or prudential advice, as verses 25, 40. But the Lord — Namely, in the first institution of marriage, Genesis 2:24; and the Lord Christ also commanded the same, Matthew 5:32; 19:6, 9. The Lord Jesus, during his ministry on earth, delivered many precepts of his law in the hearing of his disciples. And those which he did not deliver in person, he promised to reveal to them by the Spirit, after his departure. Therefore there is a just foundation for distinguishing the commandments which the Lord delivered in person, from those which he revealed to the apostles by the Spirit, and which they made known to the world in their sermons and writings. This distinction is not only made by Paul; it is insinuated likewise by Peter and Jude, 2 Peter 3:3, Jude 1:17, where the commandments of the apostles of the Lord and Saviour are mentioned, not as inferior in authority to the commandments of the Lord, (for they were all as really his commandments as those which he delivered in person,) but as different in the manner of their communication. And the apostle’s intention here was not, as many have imagined, to tell us in what things he was inspired, and in what not; but to show us what commandments the Lord delivered personally in his own lifetime, and what the Spirit inspired the apostles to deliver after his departure. This Paul could do with certainty; because, although he was not of the number of those who accompanied our Lord during his ministry, all the particulars of his life and doctrine were made known to him by revelation, as may be collected from 1 Corinthians 11:23; 15:3; 1 Timothy 5:18; and from many allusions to the words and actions of Christ, found in the epistles which Paul wrote before any of the gospels were published; and from his mentioning one of Christ’s sayings, not recorded by any of the evangelists, Acts 20:35. Further, that the apostle’s intention, in distinguishing the Lord’s commandments from those he calls his own, was not to show what things he spake by inspiration, and what not, is evident, from his adding certain circumstances, which prove that, in delivering his own commandments, or judgment, he was really inspired. Thus, when he asserted that a widow was at liberty to marry a second time, by adding, (verse 40,) she is happier if she so abide, after (that is, according to) my judgment; and I think, or, (as dokw rather means,) I am certain that I also have the Spirit of God, he plainly asserted that he was inspired in giving that judgment or determination. See more on this subject in Macknight. Let not the wife depart from her husband — Wilfully leave him, on account of any disagreement between them. But if she depart — Contrary to this express prohibition, assigning, perhaps, reasons apparently necessary for it, as that her life is in danger, or the like; let her remain unmarried, or — Rather, if it may be accomplished by any submission on her part, let her be reconciled to her husband — That, if possible, they may live in such a union and harmony as the relation requires. And let not the husband put away his wife — Except for the cause of adultery; because the obligations lying on husbands and wives are mutual and equal. The apostle, after saying concerning the wife, that if she departed from her husband, she must remain unmarried, or be reconciled to him, did not think it necessary to add a similar clause respecting the husband, namely, that if he put away his wife, he must remain unmarried, or be reconciled to her. This, however, is implied in what he says concerning him.

10. Not I—By my own authority. But the Lord—By his recorded command in Matthew 5:31, 32, and 19:3-12, where see our notes. It is not at all improbable that Paul was acquainted with Matthew’s gospel; yet, no doubt, both pure verbal traditions (see our vol. ii, p. 5) and authentic documents (see our note on Luke 1:1-4) furnished to him the words in which the Lord laid down this law. Mark 10:12, (which gospel was not now published,) states the law for both men and women. But one side is stated here; perhaps, as Alford suggests, because it was the Corinthian women who were conscientiously most inclined to hold celibacy as obligatory on all.

Ver. 10.-11. To those who are married: in contrast to “let them marry.” That those married to unbelievers are made in 1 Corinthians 7:12 a special case, implies that Paul refers to Christians married to Christians. Just so, in 1 Corinthians 7:9 “let them marry” refers only (cp. 1 Corinthians 7:39) to marriage with a believer.

Give charge: not advice, but solemn command.

Not I but Christ, the Lord of the Church; who had already (Matthew 5:32; 19:6-9) given an express command. His word made Paul's word of no account. This implies, not that Paul's own authority (cp. 1 Corinthians 14:37) is less than absolute; but that special solemnity belongs to those words which came from the lips of the incarnate Son. Not to separate etc.: cp. Matthew 19:6, where with the same word Christ expressly forbids a divorce.

But if she do separate; suggests that there may be a case in which for special reasons even the solemn words of Christ may be inapplicable. Remains unmarried, i.e. without a husband: according to still more solemn words of Christ, Matthew 5:32; 19:9.

Be reconciled: Matthew 5:24: lay aside, or persuade him to lay aside, whatever prevents them from living together. The mention of this alternative suggests that reunion is desirable, even in the special case in which separation has taken place. A dissolution of marriage, for any reason or no reason, was easy in Roman law. Hence the need for the injunctions of Matthew 5:32; 19:9. The shorter injunction in 1 Corinthians 7:11b to the husband, suggests perhaps that the wish for divorce was more likely in the wife. And we can easily conceive a wife to be prompted to the total change consequent on her conversion and by a new-born consciousness of Christian liberty, to avail herself of the laxity of Roman law, in order to escape from the control of one whom, though a Christian, she felt to be an unsuitable consort. Paul reminds her, while leaving room for an exceptional case, that Christ has expressly forbidden separation; and has still more emphatically forbidden re-marriage.

V. 11. But if she depart-Contrary to this express prohibition. And let not the husband put away his wife-Except for the cause of adultery.

Verse 11. But, and if she depart] He puts the case as probable, because it was frequent, but lays it under restrictions.

Let her remain unmarried] She departs at her own peril; but she must not marry another: she must either continue unmarried, or be reconciled to her husband.

And let not the husband put away his wife.] Divorces cannot be allowed but in the case of fornication: an act of this kind dissolves the marriage vow; but nothing else can. It is a fact that, among the Jews, the wife had just as much right to put away her husband as the husband had to put away his wife. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.

Verses 10, 11. The married I command — Greek, toiv de gegamhkosi paraggellw, Now those that have married I charge: so these words should be rendered, the phrase being the same with that in 1 Timothy 1:3, rendered by our translators, that thou mightest charge some. Yet not I — Only, or not I by any new revelation, nor by mere counsel, or prudential advice, as verses 25, 40. But the Lord — Namely, in the first institution of marriage, Genesis 2:24; and the Lord Christ also commanded the same, Matthew 5:32; 19:6, 9. The Lord Jesus, during his ministry on earth, delivered many precepts of his law in the hearing of his disciples. And those which he did not deliver in person, he promised to reveal to them by the Spirit, after his departure. Therefore there is a just foundation for distinguishing the commandments which the Lord delivered in person, from those which he revealed to the apostles by the Spirit, and which they made known to the world in their sermons and writings. This distinction is not only made by Paul; it is insinuated likewise by Peter and Jude, 2 Peter 3:3, Jude 1:17, where the commandments of the apostles of the Lord and Saviour are mentioned, not as inferior in authority to the commandments of the Lord, (for they were all as really his commandments as those which he delivered in person,) but as different in the manner of their communication. And the apostle’s intention here was not, as many have imagined, to tell us in what things he was inspired, and in what not; but to show us what commandments the Lord delivered personally in his own lifetime, and what the Spirit inspired the apostles to deliver after his departure. This Paul could do with certainty; because, although he was not of the number of those who accompanied our Lord during his ministry, all the particulars of his life and doctrine were made known to him by revelation, as may be collected from 1 Corinthians 11:23; 15:3; 1 Timothy 5:18; and from many allusions to the words and actions of Christ, found in the epistles which Paul wrote before any of the gospels were published; and from his mentioning one of Christ’s sayings, not recorded by any of the evangelists, Acts 20:35. Further, that the apostle’s intention, in distinguishing the Lord’s commandments from those he calls his own, was not to show what things he spake by inspiration, and what not, is evident, from his adding certain circumstances, which prove that, in delivering his own commandments, or judgment, he was really inspired. Thus, when he asserted that a widow was at liberty to marry a second time, by adding, (verse 40,) she is happier if she so abide, after (that is, according to) my judgment; and I think, or, (as dokw rather means,) I am certain that I also have the Spirit of God, he plainly asserted that he was inspired in giving that judgment or determination. See more on this subject in Macknight. Let not the wife depart from her husband — Wilfully leave him, on account of any disagreement between them. But if she depart — Contrary to this express prohibition, assigning, perhaps, reasons apparently necessary for it, as that her life is in danger, or the like; let her remain unmarried, or — Rather, if it may be accomplished by any submission on her part, let her be reconciled to her husband — That, if possible, they may live in such a union and harmony as the relation requires. And let not the husband put away his wife — Except for the cause of adultery; because the obligations lying on husbands and wives are mutual and equal. The apostle, after saying concerning the wife, that if she departed from her husband, she must remain unmarried, or be reconciled to him, did not think it necessary to add a similar clause respecting the husband, namely, that if he put away his wife, he must remain unmarried, or be reconciled to her. This, however, is implied in what he says concerning him.

11. If—A provision both for cases of separation already existing, and for separations from unavoidable causes. The party must then remain single, or if a resumption of the connexion be practicable, it must be made.

Ver. 10.-11. To those who are married: in contrast to “let them marry.” That those married to unbelievers are made in 1 Corinthians 7:12 a special case, implies that Paul refers to Christians married to Christians. Just so, in 1 Corinthians 7:9 “let them marry” refers only (cp. 1 Corinthians 7:39) to marriage with a believer.

Give charge: not advice, but solemn command.

Not I but Christ, the Lord of the Church; who had already (Matthew 5:32; 19:6-9) given an express command. His word made Paul's word of no account. This implies, not that Paul's own authority (cp. 1 Corinthians 14:37) is less than absolute; but that special solemnity belongs to those words which came from the lips of the incarnate Son. Not to separate etc.: cp. Matthew 19:6, where with the same word Christ expressly forbids a divorce.

But if she do separate; suggests that there may be a case in which for special reasons even the solemn words of Christ may be inapplicable. Remains unmarried, i.e. without a husband: according to still more solemn words of Christ, Matthew 5:32; 19:9.

Be reconciled: Matthew 5:24: lay aside, or persuade him to lay aside, whatever prevents them from living together. The mention of this alternative suggests that reunion is desirable, even in the special case in which separation has taken place. A dissolution of marriage, for any reason or no reason, was easy in Roman law. Hence the need for the injunctions of Matthew 5:32; 19:9. The shorter injunction in 1 Corinthians 7:11b to the husband, suggests perhaps that the wish for divorce was more likely in the wife. And we can easily conceive a wife to be prompted to the total change consequent on her conversion and by a new-born consciousness of Christian liberty, to avail herself of the laxity of Roman law, in order to escape from the control of one whom, though a Christian, she felt to be an unsuitable consort. Paul reminds her, while leaving room for an exceptional case, that Christ has expressly forbidden separation; and has still more emphatically forbidden re-marriage.

V. 12. To the rest-Who are married to unbelievers.

Speak I-By revelation from God, though our Lord hath not left any commandment concerning it.

Let him not put her away-The Jews, indeed, were obliged of old to put away their idolatrous wives, Ezra 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.

Verse 12. But to the rest speak I, not the Lord] As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point.

If any brother] A Christian man, have a wife that believeth not, i.e. who is a heathen, not yet converted to the Christian faith, and she be pleased to dwell with him, notwithstanding his turning Christian since their marriage, let him not put her away because she still continues in her heathen superstition.

Verses 12, 13. To the rest — Who are married to unbelievers; speak I — By revelation from God; not the Lord — Who, during his ministry, gave no commandment concerning the matter. If any brother hath a wife that believeth not — Is a heathen, not yet converted; let him not put her away — If she consent to dwell with him. The Jews indeed were obliged, of old, to put away their idolatrous wives, Ezra 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism. It is probable that some of the more zealous Jewish converts, on the authority of that example of Ezra, contended that the Corinthians, who before their conversion had been married to idolaters, were bound to put away their spouses, if they continued in idolatry. Therefore the sincere part of the church having consulted the apostle on that question, he ordered such marriages to be continued, if the parties were willing to abide together. But as a difference of religion often proves an occasion of family quarrels, and there was danger, if the believers should be connected in marriage with idolaters and open sinners, lest they should be drawn by their partners into similar vices and abominations, the apostle advised them, in his second epistle, in contracting marriages after their conversion, by no means to marry idolaters, 2 Corinthians 6:14. And — On the other hand, if any Christian woman have an unbelieving husband, whether he be a Jew or a Gentile, and he consent to dwell with her, let her not leave him — Nor put him away, as the expression afietw auton (the same that is used in the preceding verse) implies. And it is certain, though the Jewish law did not put it into a woman’s power to divorce her husband, yet that in those countries, in the apostle’s days, the wives among the heathen had a power of divorce as well as the husbands; and that the Roman women practised it in a most scandalous manner, as did several Jewish ladies of distinguished rank; and among them, even Josephus’s own wife. See Lardner’s Credibility, part I, vol. 2. p. 890, Juv. Sat., 6:222-230.

Ver. 12. If any brother hath a wife that believeth not. When the jews returned from Babylon, Ezra the priest obliged them to dismiss their idolatrous wives, as polluters of their blood, and as dangerous to their religion. Ezra 9. 10. This was difficult to do, and it occasioned great anguish of mind. But the jews could then marry other wives, instead of those they had dismissed; and what then could the converted gentiles do in such a case. One great part of the mystery of godliness was, that the gentiles should be fellow-heirs with the believing jews of the grace of life, and equally participate in all their privileges. But in the jewish case, as well as in the christian, marrying with unbelievers is forbidden by a permanent law of the church. The christian widow, as in ver. 39, cannot marry, except in the Lord, or to one regenerate and born again. Romans 8:1. 16:7.

12, 13. A Christian man must not put away a pagan wife; a Christian wife must not leave a pagan husband. Put away—Applied to the man because he alone, by Jewish law, could divorce; the wife could only leave. Believeth not—By Hebrew law, if a Jew married a pagan he was desecrated; his marriage was void, and his children illegitimate, as not pure Jews. See Ezra 9:11-15; 10:10-44; Nehemiah 13:23-28. Hence the inquiry would arise, especially among Jewish converts, What is the law of Christianity regarding intermarriage between Christian and unbeliever? The answer of St. Paul on this, as on other points, while expressed in analogy with Jewish law, emancipates believers from its trammels.

Ver. 12.-13. To the rest: to those married to unbelievers, whose case is so different from that of 1 Corinthians 7:10, 11 that it requires special treatment, and which now alone remains.

Not the Lord; implies that Matthew 19:6 does not apply to them. The intimate connection of heathenism with the details of social life made the position of Christians married to heathens so peculiar that it could not be dealt with on the ground of words spoken by Christ to those only who were worshippers of the true God. Therefore, having no command of Christ to quote, Paul himself speaks. Cp. 1 Corinthians 7:25. Has a wife an unbeliever; whom he has already married, before or since his conversion. To marry such is, in 1 Corinthians 7:39, expressly forbidden.

Agrees to live with him; implies that both husband and wife are willing.

Verse 13. And the woman] Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.

Verses 12, 13. To the rest — Who are married to unbelievers; speak I — By revelation from God; not the Lord — Who, during his ministry, gave no commandment concerning the matter. If any brother hath a wife that believeth not — Is a heathen, not yet converted; let him not put her away — If she consent to dwell with him. The Jews indeed were obliged, of old, to put away their idolatrous wives, Ezra 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism. It is probable that some of the more zealous Jewish converts, on the authority of that example of Ezra, contended that the Corinthians, who before their conversion had been married to idolaters, were bound to put away their spouses, if they continued in idolatry. Therefore the sincere part of the church having consulted the apostle on that question, he ordered such marriages to be continued, if the parties were willing to abide together. But as a difference of religion often proves an occasion of family quarrels, and there was danger, if the believers should be connected in marriage with idolaters and open sinners, lest they should be drawn by their partners into similar vices and abominations, the apostle advised them, in his second epistle, in contracting marriages after their conversion, by no means to marry idolaters, 2 Corinthians 6:14. And — On the other hand, if any Christian woman have an unbelieving husband, whether he be a Jew or a Gentile, and he consent to dwell with her, let her not leave him — Nor put him away, as the expression afietw auton (the same that is used in the preceding verse) implies. And it is certain, though the Jewish law did not put it into a woman’s power to divorce her husband, yet that in those countries, in the apostle’s days, the wives among the heathen had a power of divorce as well as the husbands; and that the Roman women practised it in a most scandalous manner, as did several Jewish ladies of distinguished rank; and among them, even Josephus’s own wife. See Lardner’s Credibility, part I, vol. 2. p. 890, Juv. Sat., 6:222-230.

12, 13. A Christian man must not put away a pagan wife; a Christian wife must not leave a pagan husband. Put away—Applied to the man because he alone, by Jewish law, could divorce; the wife could only leave. Believeth not—By Hebrew law, if a Jew married a pagan he was desecrated; his marriage was void, and his children illegitimate, as not pure Jews. See Ezra 9:11-15; 10:10-44; Nehemiah 13:23-28. Hence the inquiry would arise, especially among Jewish converts, What is the law of Christianity regarding intermarriage between Christian and unbeliever? The answer of St. Paul on this, as on other points, while expressed in analogy with Jewish law, emancipates believers from its trammels.

Ver. 12.-13. To the rest: to those married to unbelievers, whose case is so different from that of 1 Corinthians 7:10, 11 that it requires special treatment, and which now alone remains.

Not the Lord; implies that Matthew 19:6 does not apply to them. The intimate connection of heathenism with the details of social life made the position of Christians married to heathens so peculiar that it could not be dealt with on the ground of words spoken by Christ to those only who were worshippers of the true God. Therefore, having no command of Christ to quote, Paul himself speaks. Cp. 1 Corinthians 7:25. Has a wife an unbeliever; whom he has already married, before or since his conversion. To marry such is, in 1 Corinthians 7:39, expressly forbidden.

Agrees to live with him; implies that both husband and wife are willing.

V. 14. For the unbelieving husband hath, in many instances, been sanctified by the wife-Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.

Verse 14. The unbelieving husband is sanctified by the wife] Or rather, is to be reputed as sanctified on account of his wife; she being a Christian woman, and he, though a heathen, being by marriage one flesh with her: her sanctity, as far as it refers to outward things, may be considered as imputed to him so as to render their connection not unlawful. The case is the same when the wife is a heathen and the husband a Christian. The word sanctification here is to be applied much more to the Christian state than to any moral change in the persons; for agioi, saints, is a common term for Christians-those who were baptized into the faith of Christ; and as its corresponding term µyvwdq kedoshim signified all the Jews who were in the covenant of God by circumcision, the heathens in question were considered to be in this holy state by means of their connection with those who were by their Christian profession saints.

Else were your children unclean] If this kind of relative sanctification were not allowed, the children of these persons could not be received into the Christian Church, nor enjoy any rights, or privileges as Christians; but the Church of God never scrupled to admit such children as members, just as well as she did those who had sprung from parents both of whom were Christians.

The Jews considered a child as born out of holiness whose parents were not proselytes at the time of the birth, though afterwards they became proselytes. On the other hand, they considered the children of heathens born in holiness, provided the parents became proselytes before the birth. All the children of the heathens were reputed unclean by the Jews; and all their own children holy.-See Dr. Lightfoot. This shows clearly what the apostle’s meaning is.

If we consider the apostle as speaking of the children of heathens, we shall get a remarkable comment on this passage from Tertullian, who, in his treatise Deuteronomy Carne Christi, chaps. 37, 39, gives us a melancholy account of the height to which superstition and idolatry had arrived in his time among the Romans. “A child,” says he, “from its very conception, was dedicated to the idols and demons they worshipped. While pregnant, the mother had her body swathed round with bandages, prepared with idolatrous rites. The embryo they conceived to be under the inspection of the goddess Alemona, who nourished it in the womb. Nona and Decima took care that it should be born in the ninth or tenth month. Partula adjusted every thing relative to the labour; and Lucina ushered it into the light. During the week preceding the birth a table was spread for Juno; and on the last day certain persons were called together to mark the moment on which the Parcæ, or Fates, had fixed its destiny. The first step the child set on the earth was consecrated to the goddess Statina; and, finally, some of the hair was cut off, or the whole head shaven, and the hair offered to some god or goddess through some public or private motive of devotion.” He adds that “no child among the heathens was born in a state of purity; and it is not to be wondered at,” says he, “that demons possess them from their youth, seeing they were thus early dedicated to their service.” In reference to this, he thinks, St. Paul speaks in the verse before us: The unbelieving husband is sanctified by the wife-else were your children unclean; but now are they holy; i.e. “As the parents were converted to the Christian faith, the child comes into the world without these impure and unhallowed rites; and is from its infancy consecrated to the true God.”

Verse 14. For the unbelieving husband is sanctified by the wife — That is, so far that their matrimonial converse is as lawful, holy, and honourable, as if they were both of the same faith: and in many instances the unbeliever, whether husband or wife, hath been converted to God by the instrumentality of the believing partner. The former sense, however, and not this latter, seems to be the primary meaning of the apostle. Else were your children unclean — And must be looked upon as unfit to be admitted to those peculiar ordinances by which the seed of God’s people are distinguished; but now are they holy — Confessedly; and are as readily admitted to baptism as if both the parents were Christians: so that the case, you see, is in effect decided by this prevailing practice. So Dr. Doddridge, who adds, “On the maturest and most impartial consideration of this text, I must judge it to refer to infant baptism. Nothing can be more apparent than that the word holy signifies persons who might be permitted to partake of the distinguishing rites of God’s people. See Exodus 19:6; Deuteronomy 7:6; 14:2; 26:19; Ezra 9:2; Acts 10:28, &c. And as for the interpretation, which so many of our brethren, the Baptists, have contended for, that holy signifies legitimate, and unclean, illegitimate, (not to urge that this seems an unscriptural sense of the word,) nothing can be more evident, than that the argument will by no means bear it; for it would be proving a thing by itself, (idem per idem,) to argue that the converse of the parents was lawful, because the children were not bastards; whereas all who thought the converse of the parents unlawful, must of course think that the children were illegitimate.” Thus also Dr. Whitby: “He doth not say, ‘else were your children bastards, but now they are legitimate,’ but ‘else were they unclean;’ that is, heathen children, not to be owned as a holy seed, and therefore not to be admitted into covenant with God, as belonging to his holy people. That this is the true import of the words akaqarta and agia, will be apparent from the Scriptures, in which the heathen are styled the unclean, in opposition to the Jews, who were in covenant with God, and therefore styled a holy people. Whence it is evident that the Jews looked upon themselves as douloi Qeou kaqaroi, the clean servants of God, Nehemiah 2:20; and upon all the heathen and their offspring, as unclean, by reason of their want of circumcision, and the sign of the covenant. Hence, whereas it is said that Joshua circumcised the people, chap. 5:4, the LXX. say, periekaqaren, he cleansed them. Moreover, of heathen children, and such as are not circumcised, they say, they are not born in holiness; but they, on the contrary, are styled sperma agion, a holy seed, Isaiah 6:13; Ezra 9:2; and the offspring from them, and from those proselytes which had embraced their religion, are said to be born in holiness, and so thought fit to be admitted to circumcision, or baptism, or whatsoever might initiate them into the Jewish Church; and therefore to this sense of the words holy and unclean, the apostle may be here most rationally supposed to allude. And though one of the parents be still a heathen, yet is the denomination to be taken from the better, and so their offspring are to be esteemed, not as heathen, that is, unclean, but holy; as all Christians by denomination are. Hence, then, the argument for infant baptism runs thus: ‘If the holy seed among the Jews was therefore to be circumcised, and be made federally holy, by receiving the sign of the covenant, and being admitted into the number of God’s holy people, because they were born in sanctity; then, by like reason, the holy seed of Christians ought to be admitted to baptism, and receive the sign of the Christian covenant, the laver of regeneration, and so be entered into the society of the Christian Church.’ So also Clemens Alexandrinus and Tertullian.”

Ver. 14. The unbelieving husband is sanctified by the wife, a phrase indicating that their marriage was without spot, sanctification being here restricted to conjugal purity. Else were your children unclean, but now are they holy. Those two words, akaqarta unclean, and agia holy, refer to the gentiles and the jews, the former being accounted unclean, and the latter a holy nation. They do not imply, either in the jewish or the christian children, an exemption from original sin.

14. Sanctified—A Jew marrying a pagan is desecrated, and his marriage a sin, and so void; but, reversely, if a Christian marry an antichristian his sacredness is conceived as extending to and covering the unbeliever, so far, at any rate, that the marriage is still “holy matrimony,” and the tie must not be broken. Unbelieving—If under Christianity, as under Judaism, the infidel desecrated the believer by marriage and the marriage was void, then, by parity, the children would be illegitimate, and by inheritance, infidel. Now—Under the Christian law. Holy—Undesecrated and legitimate. During the old dispensation the pagan child had, under the common atonement of Christ, the same right to circumcision that the Jewish child had; but his misfortune was, that not being born within the chosen seed, where the institution was imperative, he failed to inherit it as a performed rite, with the accompanying nurture that followed. He was, therefore, ritually not holy. Under the new dispensation, similarly, all children being under the common atonement have an equal right to baptism. They stand in a common justification and salvability, which baptism now, as circumcision of old, does not create, but recognises; holding the infant as a virtual believer. The child of Christian parents inherits, as did the child of the Jewish, not a special right to baptism, but a special inherited probability of receiving the rite, with its consequent recognition by the Church as being her nursling, to be embodied into her full membership when, at responsible age, the responsibilities of such a membership are properly accepted. Hence, by parity, the child of Christian parents, like the child of Jewish parents, may be called holy. Yet the child under the new dispensation has this advantage over the child of the old, that under the latter the infidelity of either parent disfranchised him.

It will be seen that the words sanctified, holy, and unholy, are here used, not in reference to inward holiness of heart, but in the sense that Jerusalem is called the holy city, that the temple, and even its consecrated vessels, were called holy, and even the Jewish race was holy; namely, in the sense of sacred, chosen, consecrated to a special divine purpose. So St. Paul says, “If the root be holy, so are the branches,” (Romans 11:16;) a holiness which, in view of ultimate restoration, he considers as still inherited by the Jewish race. The child of Christian parents is here called holy in the same sense that the child of the Jew was holy, namely, as providential heir, and probably recipient, of the consecrating ordinances of the Church.

Ver. 14. Justifies the foregoing advice against a possible objection. The Israelites were forbidden Deuteronomy 7:3 to marry heathens. And those who had done so were bidden by Ezra (Ezra 9:2) to put them away: for “the seed of holiness” must not mingle with the unholy. But Christians also are holy: 1 Corinthians 1:2. And it might be thought that contact with a heathen husband, or wife would defile them. Paul says no, the heathen husband in virtue of his wife's holiness, is himself holy. Just so “whatever touches the altar shall be holy,” Exodus 29:37; Leviticus 6:18. The Christian wife lays her heathen husband upon the altar of God; and in all her intercourse with him as God's servant, striving ever to accomplish His purposes. Therefore, whatever the husband may be in himself, he is sanctified in the wife: i.e. in the subjective world of her thought and life he is a holy object; and her treatment of him is a sacrifice to God. Such intercourse cannot defile. Therefore, his heathenism is not in itself a reason for separation. (Similarly, the Christians' friends, abilities, wealth, time, are, or should be, holy. Else even they will defile him.) Notice the contrast of 1 Corinthians 6:16. All intercourse with a harlot is sin; and cannot therefore be a sacrifice to God, nor she a holy object. Consequently, her presence is ever defiling.

Else etc: inference we are compelled to make if the principle involved in 1 Corinthians 7:14a be not admitted. It is an argument, reductio ad absurdum, in proof that the heathen husband or wife is holy, and therefore not defiling.

Your children: an appeal to all Christian parents, in contrast to the special case of 1 Corinthians 7:14a.

Unclean: and therefore polluting; and not to be touched by the holy people. If a wife must leave her husband because intercourse with a heathen is defiling, she may infer fairly that her children also are unclean, and must be forsaken. For some of these may be adult heathens. But all natural and Christian instinct says that she is in every case bound to show to them a mother's love; and that such love, even towards a heathen, cannot pollute. But on what principle is this? Only that in the Christian mother's thought and life her children are laid upon the altar of God, and therefore, in relation to her, holy.

But now etc.: in contrast to the absurd inference which would follow a denial of 1 Corinthians 7:14a. That the children are holy, Christian instinct compels us to admit. And their holiness can be explained only by admitting the principle involved in 1 Corinthians 7:14a. Thus from the admitted case of the children Paul argues the case of the husband. From this verse, Neander, Meyer, Stanley, and others, have inferred that infant-baptism was not usual when it was written; on the ground that, if the children of believers had been baptized, the difference between them and the unbaptized husband would bar all argument from one to the other. And we must admit that the children referred to here were unbaptized. But the word children includes adults; (cp. Matthew 10:21; 21:28;) and therefore, in some cases, adult heathens. Indeed the argument suggests such, as being a closer parallel to the unbelieving husband. Consequently, it does not necessarily imply that the infants were not baptized. For, even if they were, the argument from the older children would still remain. That Paul did not find it needful to say “your unbaptized children,” suggests perhaps that baptism in infancy was not then usual. But on this argument no great stress can fairly be laid. Whether or not the children were baptized, and whether they were infants or adults, they had an indisputable claim to the care of a Christian parent. Therefore, to give them such care, could in no case defile. Consequently, baptism had no bearing at all on the case. And this is sufficient reason for Paul's silence about it, even though the rite had been administered to some of the children. Similarly, as not affecting the argument, nothing is said about converted children. Yet we cannot infer from this that at Corinth none of the children of believers were themselves believers.

We cannot therefore accept this verse as proof or presumption that infant-baptism was unknown in the Apostolic church.

On 1 Corinthians 7:10-14, see further in The Expositor, vol. x. p. 321.

V. 15. A brother or a sister-A Christian man or woman. Is not enslaved-is at full liberty.

In such cases: but God hath called us to peace-To live peaceably with them, if it be possible.

Verse 15. But if the unbelieving, depart] Whether husband or wife: if such obstinately depart and utterly refuse all cohabitation, a brother or a sister-a Christian man or woman, is not under bondage to any particular laws, so as to be prevented from remarrying. Such, probably, the law stood then; but it is not so now; for the marriage can only be dissolved by death, or by the ecclesiastical court. Even fornication or adultery does not dissolve the marriage contract; nor will the obstinate separation of any of the parties, however long continued, give the party abandoned authority to remarry. If the person have been beyond sea, and not heard of for seven years, it is presumed he may be dead; and marriage has been connived at in such cases. If there be no person to complain, it may be presumed that there is none injured. But I have known instances where even a marriage after seven years’ absence has been very unfortunate; the husband returning at the end of ten or twelve years, and to his utter distress finding his wife married to another man, and with issue of that marriage! There can be no safety in this case, unless there be absolute certainty of the death of the party in question.

God hath called us to peace.] The refractory and disagreeing party should not be compelled to fulfil such matrimonial engagements as would produce continual jarring and discord. At the same time each should take care that he give no cause for disagreements and separations, for the author of the Christian religion is the author of peace, and has called us to it.

Verses 15-17. But if the unbelieving party depart, let him, or her depart — And take the course they think best. A brother or sister — A Christian man or woman; is not under bondage — Is at full liberty; in such cases: but — Let it be always remembered; God hath called us to peace — To live peaceably with them, if it be possible: and therefore it ought to be our care to behave in as inoffensive a manner as may be, in all the relations of life; that so, if there must be a breach, the blame may not be chargeable upon the Christian. For what knowest thou, &c. — As if he had said, It is of great importance that you should conduct yourselves properly toward those who thus make, as it were, a part of yourselves, and that you should adorn the gospel by the most amiable and engaging behaviour possible, that thereby the unbeliever may be gained over to Christianity. And surely the everlasting happiness of the person, now the companion of your life, will be more than an equivalent for all the self-denial to which you may be required at present to submit. See on 1 Peter 3:1, 2. But — However it be, whether the unbeliever be converted or not; as God hath distributed to every man — The various stations of life, and various relations, let him take care to discharge his duty therein; for the gospel disannuls none of them: And as the Lord hath called every one, so let him walk — “By declaring here, and verses 20, 24, that men were bound, after their conversion, to continue under all the moral and just political obligations, which lay on them before their conversion, the apostle condemned the error of Judaizers, who taught, that, by embracing the true religion, all the former obligations, under which the convert lay, were dissolved. The gospel, instead of weakening any moral or just political obligation, strengthens them all.” This I ordain in all churches — This I lay down as a general rule for all Christians to observe, and insist on it, as a matter of the greatest importance.

15. If the unbelieving depart—The Christian may not desert the infidel; but suppose the infidel desert the Christian? Let him depart—Use no legal obstacles to prevent his going. Is not under bondage—Literally, is not enslaved; but the question now is, How far is the Christian emancipated? Different replies have been given, as, 1. That the Christian is released from the duty of compelling the unbeliever to remain in cohabitation; but to this the obvious replies are, first, that no such duty of compulsion to cohabit can have been supposed to exist, and, therefore, no emancipation from such duty was needed: and, second, it is a very awkward interpretation to make the apostle say, that the Christian is not enslaved to the duty of enslaving the opposite party. 2. That the Christian is required to let the infidel depart rather than give up Christianity in order to retain him. But, surely, Paul could not have understood any Corinthian believer as inquiring whether he should not apostatize in order to save the marriage cohabitation! Obviously, therefore, the only meaning is, that though the Christian may not dissolve the marriage tie, the infidel may. To peace— But the Christian calling to peace forbids the so conducting as to induce the unbeliever to depart. On the contrary, the Christian spirit should be most earnestly exerted to induce the unbeliever to remain, with the hope, expressed in the next verse, of a conversion to Christianity.

Ver. 15. After dealing with the case of 1 Corinthians 7:12, “if she agrees to live with him,” Paul takes up now the other alternative, if the unbeliever separates himself; thus completing his counsel “to the rest,” i.e. to those married to unbelievers.

Let him separate himself; refers probably to simple separation, as opposed to “live with him,” 1 Corinthians 7:12; but doubtless includes divorce. “If the unbeliever wishes to go, do not prevent him.” To be obliged to force oneself on a reluctant heathen husband or wife, would be a bondage inconsistent with Christian liberty.

Moreover in peace etc.: additional reason for letting him go. The Gospel came proclaiming peace, Ephesians 2:14, 17; in contrast to the bondage, and therefore confusion, which would follow an attempt to force oneself on an unbeliever. The peacefulness of Christianity forbids this.

Verse 16. For what knowest thou, O wife] You that are Christians, and who have heathen partners, do not give them up because they are such, for you may become the means of saving them unto eternal life. Bear your cross, and look up to God, and he may give your unbelieving husband or wife to your prayers.

Verses 15-17. But if the unbelieving party depart, let him, or her depart — And take the course they think best. A brother or sister — A Christian man or woman; is not under bondage — Is at full liberty; in such cases: but — Let it be always remembered; God hath called us to peace — To live peaceably with them, if it be possible: and therefore it ought to be our care to behave in as inoffensive a manner as may be, in all the relations of life; that so, if there must be a breach, the blame may not be chargeable upon the Christian. For what knowest thou, &c. — As if he had said, It is of great importance that you should conduct yourselves properly toward those who thus make, as it were, a part of yourselves, and that you should adorn the gospel by the most amiable and engaging behaviour possible, that thereby the unbeliever may be gained over to Christianity. And surely the everlasting happiness of the person, now the companion of your life, will be more than an equivalent for all the self-denial to which you may be required at present to submit. See on 1 Peter 3:1, 2. But — However it be, whether the unbeliever be converted or not; as God hath distributed to every man — The various stations of life, and various relations, let him take care to discharge his duty therein; for the gospel disannuls none of them: And as the Lord hath called every one, so let him walk — “By declaring here, and verses 20, 24, that men were bound, after their conversion, to continue under all the moral and just political obligations, which lay on them before their conversion, the apostle condemned the error of Judaizers, who taught, that, by embracing the true religion, all the former obligations, under which the convert lay, were dissolved. The gospel, instead of weakening any moral or just political obligation, strengthens them all.” This I ordain in all churches — This I lay down as a general rule for all Christians to observe, and insist on it, as a matter of the greatest importance.

16. For—Assigning as a reason for peace. Whether—The Greek word usually means simply if. And as there is no negative so as to make if not, so Stanley, Alford, and others make the apostle ask, How knowest thou that thou wilt convert the infidel party? And then the question gives a reason to let the party go without interposing any legal obstacle. Let him go, for you know not that you shall convert him. We reject this view. For, 1. The not is not necessary in order to indicate that a question implies an affirmative hope. Dr. Hodge rightly quotes 2 Samuel 12:22; Joel 2:14; Jonah 3:9. Take the first passage. David fasted and prayed in the hope of his child’s life being spared, asking, “Who can tell if the Lord will be gracious, that the child may live?” Thus David conducts, as Paul would have the married Christian conduct, in the hope expressed by the interrogative if, that a favourable issue might result. 2. The meaning given by Alford is very un-Pauline. It makes Paul, by emphatic repetition, very earnest to expel the hope of saving a soul, and very earnest to prevent action for that purpose! The Christian could not, indeed, know that the opposite party would be converted, and it would be very superfluous for Paul to so inform him. But there often might be a hope; and it would be very unlike Paul to deny that such a hope should be a ground of action to save a wife or husband from infidelity, sin, and death. To act from such hopes, where he did not know a favourable result, was one of the fundamental purposes of Paul’s life.

Ver. 16. A negative reason for the foregoing advice.

Thou will save: 1 Corinthians 9:22; see Romans 11:14. Whether etc.: same phrase in LXX. as a ground of hope and motive for action, in Esther, Esther 4:14; 2 Samuel 12:22; Joel 2:14; Jonah 3:9. But that here it supports the foregoing permission to separate, is proved by 1 Corinthians 7:17a, which gives an injunction not to change one's position as an exception to the principle defended in 1 Corinthians 7:16. If it were certain that the enforced presence of the Christian would save the heathen consort, this certainty would justify the spiritual risk of the continued connection. But it was far from certain; and therefore not worth the risk involved. And separation did not imply an abandonment of any suitable efforts to save the separated one.

V. 17. But as God hath distributed-The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these.

And thus I ordain in all the churches-As a point of the highest concern.

Verse 17. But as God hath distributed to every man, &c.] Let every man fulfil the duties of the state to which God in the course of his providence has called him.

So ordain I in all Churches.] I do not lay on you a burden which others are not called to bear: this is the general rule which, by the authority of God, I impose on every Christian society.

Verses 15-17. But if the unbelieving party depart, let him, or her depart — And take the course they think best. A brother or sister — A Christian man or woman; is not under bondage — Is at full liberty; in such cases: but — Let it be always remembered; God hath called us to peace — To live peaceably with them, if it be possible: and therefore it ought to be our care to behave in as inoffensive a manner as may be, in all the relations of life; that so, if there must be a breach, the blame may not be chargeable upon the Christian. For what knowest thou, &c. — As if he had said, It is of great importance that you should conduct yourselves properly toward those who thus make, as it were, a part of yourselves, and that you should adorn the gospel by the most amiable and engaging behaviour possible, that thereby the unbeliever may be gained over to Christianity. And surely the everlasting happiness of the person, now the companion of your life, will be more than an equivalent for all the self-denial to which you may be required at present to submit. See on 1 Peter 3:1, 2. But — However it be, whether the unbeliever be converted or not; as God hath distributed to every man — The various stations of life, and various relations, let him take care to discharge his duty therein; for the gospel disannuls none of them: And as the Lord hath called every one, so let him walk — “By declaring here, and verses 20, 24, that men were bound, after their conversion, to continue under all the moral and just political obligations, which lay on them before their conversion, the apostle condemned the error of Judaizers, who taught, that, by embracing the true religion, all the former obligations, under which the convert lay, were dissolved. The gospel, instead of weakening any moral or just political obligation, strengthens them all.” This I ordain in all churches — This I lay down as a general rule for all Christians to observe, and insist on it, as a matter of the greatest importance.

17. Distributed—Allotted. This new Christianity does not intend, as some aspiring spirits are inclined to fancy, to break up the order of society, but rather to make every man stay where he is, and perform the duties of his place in the very best way. Nay, it considers every man’s position rather a providential allotment, a calling which he should retain and adorn. And this maxim Paul now enforces, both by illustration and repetition. Verses 20, 24. Ordain I—Implying that an apostle possesses authority to supplement the ordinances of Christ. All churches—So that the Corinthians need not feel themselves specially burdened by this injunction. It is the law for universal Christianity.

3. Counsel, generally, as to abiding in present calling, 18-24.

Ver. 17. A general and universal principle, viz. “Be not eager to change;” which limits the foregoing counsel.

As the Lord: Christ the ruler of the church and the world, who divides among men the various circumstances, and has thus allotted to each one his position. But this allotment does not include positions of sin. These are always self-chosen.

As God hath called: the circumstances in which you received, and obeyed, the gospel call. [The perfect tense directs attention to the abiding result of the call.] That this verse does not imply that believers have received a call withheld from others by God for secret reasons, see under Romans 8:28.

Walk: see 1 Corinthians 3:3. “Continue in the position and pursue the path, in which Christ has placed you, and in which God has called you to be His people.” In § 12, this important principle will be developed and supported.

I ordain; asserts Paul's authority to announce the principles on which Christians should act.

In all the churches; testifies the importance of this universal principle, and Paul's impartiality in applying it.

THE COUNSEL of § 11 reveals Paul's careful consideration of everything bearing upon the matter in hand, undisturbed by personal prejudice or by a desire to force upon others his own practice. He has found out by experience the advantage under present circumstances of celibacy. But the self-control which alone makes celibacy expedient many have not. This, however, gives Paul no right to boast: for self-control is a gift of the undeserved favor of God, who gives to all believers real, though various, Christian excellences. The immorality prevalent at Corinth makes marriage, to speak generally, desirable both for men and women. But the force of this reason depends upon each one's degree of self-restraint, which each must estimate for himself. The marriage relation should be real, not pretended. The separation of husband and wife is not desirable, except for a spiritual purpose, by mutual consent, and for a definite time. If prolonged, it may, owing to the imperfect self-control of the Corinthian Christians, expose them to temptation. Paul reminds believers married to believers that Christ has forbidden them to break the marriage tie; and has specially forbidden re-marriage of divorced persons. That Christ's command does not apply in full force to believers married to heathens, Paul admits; and gives his own advice. He recommends that, if the heathen desires it, the marriage relation be kept up. This is not inconsistent with the holiness of the people of God. For the heathen husband is laid by the Christian wife upon the altar of God, and becomes to her a sacred object. Only on this principle can we justify the intercourse of Christian parents with unsaved children; which all admit to be both right and obligatory. But if the unbelieving partner wishes to go, the believer is not bound to oppose it. This would be an unworthy bondage; and would lead to a confusion contrary to the essence of Christianity. The uncertain benefit to the heathen is no sufficient reason for endeavoring to force upon him the continuance of an alliance he wishes to break off. But this permission to separate must be limited by the general principle, a principle which Paul inculcates everywhere with apostolic authority, that it is well not to disturb existing relations. Notice that Paul does not give, as do small-minded men everywhere, one specific direction to be applied in all cases; but states general principles, principles bearing in opposite directions, and leaves each man to determine which of them bears with greater force on his own case. Each of these conflicting principles, he states impartially and fully.

Verse 18. Is any man called being circumcised?] Is any man who was formerly a Jew converted to Christianity?

Let him not become circumcised.] Let him not endeavour to abolish the sign of the old covenant, which he bears in his flesh. The Greek words mh epispasqw, let him not draw over, are evidently an elliptical expression: the word thn akrobustian, the fore-skin, being understood; which, indeed, is added by the Armenian and the Itala, and several of the Latin fathers. It is a fact that it was possible by the assistance of art to do this; and Celsus himself prescribes the mode, Deuteronomy Medic. vii. 25. By frequent stretching, the circumcised skin could be again so drawn over, as to prevent the ancient sign of circumcision from appearing. Some in their zeal against Judaism endeavoured to abolish this sign of it in their flesh: it is most evidently against this that the apostle speaks. Many false Jews made use of this practice, that they might pass through heathen countries unobserved; otherwise, in frequenting the baths they would have been detected.

Let him not be circumcised.] Let no man who, being a Gentile, has been converted to the Christian faith, submit to circumcision as something necessary to his salvation.

Verses 18, 19. Is any man called — Brought to the saving knowledge of Christ, and to a participation of his grace; being circumcised — Having been born of Jewish parents, and therefore circumcised in his childhood, or being a proselyte of righteousness, and therefore circumcised; let him not become uncircumcised — Not act as if he were desirous, as far as possible, to undo what was done for him by his Jewish parents, or others. Is any called in uncircumcision — Having been a Gentile by birth; let him not be circumcised — The Judaizing teachers urged the Gentile converts to receive circumcision as necessary to salvation. This the apostle declared to be a renouncing of the gospel, Galatians 5:2, 3. Circumcision is nothing, and uncircumcision is nothing — Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God — Namely, from a principle of faith and love, and with a single eye to the glory of God: for this, according to the same apostle, implies faith working by love, and a new creature, or a new creation, the necessity of which the apostle declares, in similar terms, Galatians 5:6; 6:15.

18. Circumcised—The first illustration. Uncircumcised—Put off his Jewish relationships. The physical circumcision could be undone, or at least modified, by a surgical operation. See 1 Macc. 1:13-15.

I CORINTHIANS

SECTION 12 — BE NOT EAGER TO CHANGE

YOUR POSITION CH. 7:18-24

Circumcised, was one called? let him not become uncircumcised. In uncircumcision has one been called? let him not be circumcised. Circumcision is nothing; and uncircumcision is nothing but a keeping of God's commandments. Each one, in the calling with which he was called, in this let him remain. A slave, wast thou called? Care not for it. (But if also thou art able to become free, prefer to use the opportunity.) For the slave called in the Lord is a freedman of the Lord. In like manner the free man, when called, is a slave of Christ. With a price you were bought. Do not become slaves of men. Each one, in the state in which he was called, Brothers, in this let him remain with God

Ver. 18.-20. The great principle of 1 Corinthians 7:17, viz. that change is at present undesirable, bears not merely on the marriage relation but on all others, and especially on the believer's relation to Judaism. Therefore, while adducing it in relation to marriage, Paul takes the opportunity of expounding its wider bearing. He thus reveals its great importance as a broad and universal principle; and strengthens himself for further use of it in § 13 in reference to marriage.

Become uncircumcised: as in Macc. i. 15, Josephus, Antiquities xii. 5. 1: a recognized surgical operation; see Celsus, bk. vii. 25. 1. “Let those who received the Gospel as Jews lay aside formally their visible connection with the ancient people of God; and let not those who as heathens received it enter the Jewish community. “This equally balanced advice, 1 Corinthians 7:19 supports with an equally balanced fundamental principle. Cp. Galatians 5:6. A man is neither better nor worse by being a Jew. Therefore, neither side has any reason for change.

Keeping the commands of God, is everything: only upon the degree to which we do what God bids, depends our rank in the kingdom of God. And nothing … nothing, implies that circumcision neither helps nor hinders our obedience to God. Paul thus proclaims explicitly, as did Christ in Matthew 15:11, the abrogation of the Old Covenant. For of that Covenant circumcision was an obligatory sign: Genesis 17:10; Leviticus 12:3. See under Romans 2:25.

Keep commandments: 1 Timothy 6:14, cp. Romans 2:26: favorite words with John, John 14:15, 21, 23; 15:10; 1 John 2:3f; 3:22, 24; 5:2f: cp. Revelation 12:17; 14:12. This verse and Galatians 5:6 help to harmonize the teaching of Paul with James 2:24, etc. All who believe become thereby (Galatians 3:26) sons of God, and receive (Galatians 4:6) the Holy Spirit, who leads them (Romans 8:4-14) in the path of obedience. But, unless we follow His guidance, our faith will die: James 2:20. Consequently, our obedience is the test and measure, though not the ground or source, of our Christian life.

V. 19. Circumcision is nothing, and uncircumcision is nothing-Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; faith working by love.

Verse 19. Circumcision is nothing] Circumcision itself, though commanded of God, is nothing of itself, it being only a sign of the justification which should be afterwards received by faith. At present, neither it nor its opposite either hinders or furthers the work of grace; and keeping the commandments of God, from his love shed abroad in a believing heart, is the sum and substance of religion.

Verses 18, 19. Is any man called — Brought to the saving knowledge of Christ, and to a participation of his grace; being circumcised — Having been born of Jewish parents, and therefore circumcised in his childhood, or being a proselyte of righteousness, and therefore circumcised; let him not become uncircumcised — Not act as if he were desirous, as far as possible, to undo what was done for him by his Jewish parents, or others. Is any called in uncircumcision — Having been a Gentile by birth; let him not be circumcised — The Judaizing teachers urged the Gentile converts to receive circumcision as necessary to salvation. This the apostle declared to be a renouncing of the gospel, Galatians 5:2, 3. Circumcision is nothing, and uncircumcision is nothing — Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God — Namely, from a principle of faith and love, and with a single eye to the glory of God: for this, according to the same apostle, implies faith working by love, and a new creature, or a new creation, the necessity of which the apostle declares, in similar terms, Galatians 5:6; 6:15.

19. Is nothing—It has no moral or religious significance. It has become by Christianity a mere condition of the body. Keeping of the commandments—Holy living, regardless of the physical fact, is the condition of acceptance with God.

I CORINTHIANS

SECTION 12 — BE NOT EAGER TO CHANGE

YOUR POSITION CH. 7:18-24

Circumcised, was one called? let him not become uncircumcised. In uncircumcision has one been called? let him not be circumcised. Circumcision is nothing; and uncircumcision is nothing but a keeping of God's commandments. Each one, in the calling with which he was called, in this let him remain. A slave, wast thou called? Care not for it. (But if also thou art able to become free, prefer to use the opportunity.) For the slave called in the Lord is a freedman of the Lord. In like manner the free man, when called, is a slave of Christ. With a price you were bought. Do not become slaves of men. Each one, in the state in which he was called, Brothers, in this let him remain with God

Ver. 18.-20. The great principle of 1 Corinthians 7:17, viz. that change is at present undesirable, bears not merely on the marriage relation but on all others, and especially on the believer's relation to Judaism. Therefore, while adducing it in relation to marriage, Paul takes the opportunity of expounding its wider bearing. He thus reveals its great importance as a broad and universal principle; and strengthens himself for further use of it in § 13 in reference to marriage.

Become uncircumcised: as in Macc. i. 15, Josephus, Antiquities xii. 5. 1: a recognized surgical operation; see Celsus, bk. vii. 25. 1. “Let those who received the Gospel as Jews lay aside formally their visible connection with the ancient people of God; and let not those who as heathens received it enter the Jewish community. “This equally balanced advice, 1 Corinthians 7:19 supports with an equally balanced fundamental principle. Cp. Galatians 5:6. A man is neither better nor worse by being a Jew. Therefore, neither side has any reason for change.

Keeping the commands of God, is everything: only upon the degree to which we do what God bids, depends our rank in the kingdom of God. And nothing … nothing, implies that circumcision neither helps nor hinders our obedience to God. Paul thus proclaims explicitly, as did Christ in Matthew 15:11, the abrogation of the Old Covenant. For of that Covenant circumcision was an obligatory sign: Genesis 17:10; Leviticus 12:3. See under Romans 2:25.

Keep commandments: 1 Timothy 6:14, cp. Romans 2:26: favorite words with John, John 14:15, 21, 23; 15:10; 1 John 2:3f; 3:22, 24; 5:2f: cp. Revelation 12:17; 14:12. This verse and Galatians 5:6 help to harmonize the teaching of Paul with James 2:24, etc. All who believe become thereby (Galatians 3:26) sons of God, and receive (Galatians 4:6) the Holy Spirit, who leads them (Romans 8:4-14) in the path of obedience. But, unless we follow His guidance, our faith will die: James 2:20. Consequently, our obedience is the test and measure, though not the ground or source, of our Christian life.

V. 20. In the calling-The outward state.

Wherein he is-When God calls him. Let him not seek to change this, without a clear direction from Providence.

Verse 20. Let every man abide in the same calling] As both the circumcised and uncircumcised, in Christ, have the same advantages, and to their believing the same facilities; so any situation of life is equally friendly to the salvation of the soul, if a man be faithful to the grace he has received. Therefore, in all situations a Christian should be content, for all things work together for good to him who loves God.

Verses 20-24. Let every man abide wherein he was called — Affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect a man will enjoy comfort, and be holy and useful, in a situation to which he is accustomed, than in another to which he is a stranger. The apostle repeats the injunction because of its great importance; for they who are so unsettled in their minds as to be continually changing from one condition or line of life to another, seldom make progress, or are of much use to themselves or others, in any one. Art thou called being a servant — Or bondman, as doulov properly signifies; care not for it — Do not much regard it, nor anxiously seek liberty: do not suppose that such a condition renders thee less acceptable to God, or is unworthy of a Christian. But if thou mayest be made free — By any lawful method; use it rather — Embrace the opportunity. He that is called in, or by, the Lord — To the Christian faith; being a servant — Or a bond-man; is the Lord’s freeman — Being delivered by him from the slavery of sin and Satan, and therefore possesses the greatest of all dignities. Likewise — In like manner; he that is called, being free — From the authority of any human master; is Christ’s servant — Or bondman; not free in this respect; not at his own disposal; not at liberty to do his own will, but bound to be subject and obedient to Christ. Surely, as Goodwin observes, “the apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does; when, speaking of what seems, to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.” To this Doddridge adds, “If liberty itself, the first of all temporal blessings, be not of so great importance as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress.” Ye are bought with a price — Christ hath redeemed you at the expense of his own blood, a price of infinite value; be not ye the servants — The slaves; of men — If it can by any lawful means be avoided, since so many evils, dangers, and snares are inseparable from such a condition. Brethren, let every man, &c. — Here the apostle repeats the same advice a third time in the compass of a few verses, intending, L’Enfant thinks, “to correct some disorders among the Christian slaves in Corinth, who, agreeably to the doctrine of the false teachers, claimed their liberty, on pretence that, as brethren in Christ, they were on an equality with their Christian masters.” Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who thus abide with God, preserve a holy indifference with regard to outward things.

20. Same calling—This calling does not imply what is theologically called an “effectual calling,” excepting so far as the agent’s voluntary acceptance has made it “effectual,” and so his regular and permanent calling. See our note on Romans 1:1. He was called—A play upon words. Let every man remain in the secular calling wherein he was when the Gospel gave him a successful call to its blessings.

Ver. 20. Repeats the general principle of 1 Corinthians 7:17, just applied to the believers relation to Judaism.

The calling: the Gospel call, as in 1 Corinthians 1:26, but looked upon in connection with the various circumstances in which it found the readers and was accepted by them, circumstances henceforth linked with it indissolubly in the thought of the called ones. “In whatever circumstances you heard the Voice of God, therein remain.”

V. 21. Care not for it-Do not anxiously seek liberty. But if thou canst be free, use it rather-Embrace the opportunity.

Verse 21. Art thou called being a servant?] doulov eklhqhv, Art thou converted to Christ while thou art a slave-the property of another person, and bought with his money? care not for it-this will not injure thy Christian condition, but if thou canst obtain thy liberty-use it rather-prefer this state for the sake of freedom, and the temporal advantages connected with it.

Verses 20-24. Let every man abide wherein he was called — Affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect a man will enjoy comfort, and be holy and useful, in a situation to which he is accustomed, than in another to which he is a stranger. The apostle repeats the injunction because of its great importance; for they who are so unsettled in their minds as to be continually changing from one condition or line of life to another, seldom make progress, or are of much use to themselves or others, in any one. Art thou called being a servant — Or bondman, as doulov properly signifies; care not for it — Do not much regard it, nor anxiously seek liberty: do not suppose that such a condition renders thee less acceptable to God, or is unworthy of a Christian. But if thou mayest be made free — By any lawful method; use it rather — Embrace the opportunity. He that is called in, or by, the Lord — To the Christian faith; being a servant — Or a bond-man; is the Lord’s freeman — Being delivered by him from the slavery of sin and Satan, and therefore possesses the greatest of all dignities. Likewise — In like manner; he that is called, being free — From the authority of any human master; is Christ’s servant — Or bondman; not free in this respect; not at his own disposal; not at liberty to do his own will, but bound to be subject and obedient to Christ. Surely, as Goodwin observes, “the apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does; when, speaking of what seems, to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.” To this Doddridge adds, “If liberty itself, the first of all temporal blessings, be not of so great importance as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress.” Ye are bought with a price — Christ hath redeemed you at the expense of his own blood, a price of infinite value; be not ye the servants — The slaves; of men — If it can by any lawful means be avoided, since so many evils, dangers, and snares are inseparable from such a condition. Brethren, let every man, &c. — Here the apostle repeats the same advice a third time in the compass of a few verses, intending, L’Enfant thinks, “to correct some disorders among the Christian slaves in Corinth, who, agreeably to the doctrine of the false teachers, claimed their liberty, on pretence that, as brethren in Christ, they were on an equality with their Christian masters.” Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who thus abide with God, preserve a holy indifference with regard to outward things.

21. Servant—As opposed to freeman in verse 22; the word, doubtless, here implies a slave. Care not for it—Care not in the sense of repining. You have a divine freedom; let that inspire you with a free contentment with your condition. That fully obeys the law of abiding stated in verse 20. But—A limitation now comes to the extent of that law of abiding. If—In the Greek ei kai, if also; that is, if, in addition to, or over and above this Christian uncaringness, thou art able to become a freeman, for such is the Greek reading. Use it rather—The question is to what the it here refers. Some refer it to douleia, slavery, implied in the word servant or slave. Others refer it to eleuqeria, freedom, as is implied in the words made free. Stanley considers the grammatical question between these two as remarkably evenly balanced, assuming that there is no third supposition. We think, on the contrary, that it refers to neither. Beyond reasonable doubt, we think, it refers to the chance of being free implied in dunasqai, art able. (Whilst revising these notes for the press we find, with satisfaction, that Dr. Fairbairn suggests the same reference. Our own notes stand precisely as they were written months before seeing his work on the “Pastoral Epistles.”) Alford maintains that the meaning is, use slavery, and supports it elaborately by a series of arguments which we think to be so many mistakes.

1. He argues that also implies an additional thought in the same direction with the antecedent thought. This is true, and our interpretation, as above, provides for it. The antecedent thought is the moral freedom of Christian quietude, and the also implies an additional thought in the same direction, namely, the actual chance of emancipation. 2. But the position of this also, (kai,) he says, ought, by the interpretation he opposes, to be not before, but after art able. That is true, we reply, if freedom is supplied as the reference of it; but if, as we suppose, the chance implied in art able is the reference, the also is placed just right. 3. The but, he says, expresses too strong a contrast. Assuredly not. The contrast is between remaining a contented slave and the becoming a freeman; a contrast justifying a very strong but. 4. The absence of a supplied objective after use (it is supplied by the translator, as the italics show) flings us back, not on the secondary subject of the sentence, freedom, but the primary, slavery. But our interpretation makes it refer to neither slavery nor freedom, but to the being able to be free; and that is the subject of the entire sentence after the but; if thou hast a chance to be free use it in preference. 5. Our interpretation, Alford says, is inconsistent with the context; for the context tells the Christian to remain as he is, and the interpretation tells him to change his position. But Alford entirely misconstrues the context. Paul does not, as Dr. Hodge well says, forbid a man to “better his condition.” He does not forbid a journeyman mason becoming a boss mason: or an employe laying up money and becoming a capitalist and an employer; or a rail splitter’s behaving himself well and becoming president. What he is forbidding is, the expectation that Christianity is to break up the social order and fling every believer out of his position in the general system. The direction, therefore, to the slave, to remain a free-hearted slave, or to become free in accordance with social order, is truly telling him to remain in the system as he is. 6. But our interpretation, he says, makes the apostle “turn out of his way to give a precept of merely worldly wisdom, that a slave should become free if he could.” But is the direction to rise, if possible, from slavery, “a precept of mere worldly wisdom?” For a man to remain a voluntary slave when he might be free is a base self-degradation, an endorsement of the enslavement of others, and thereby a heinous wickedness. It is none the less this because, under the Mosaic law, a slave might prefer slavery, and so have his ear bored as a token of perpetual bondage; for that, like polygamy and free divorce, was on account of the hardness of the hearts of that age. A perverted state of society may, no doubt, exist under pagan despotism, where all are virtual slaves, in which emancipation may bring no higher wellbeing, moral or economical, especially for some individuals. But as Christianity asserted the law of marriage, so it could not but assert the moral obligation of every man to be free, unless the social state held him fast. The Christian was morally bound to be a freeman if possible. And in the day when a government becomes Christian—when right and progress are understood principles, slave laws and fugitive-slave laws are crimes and have no validity—then it is the duty of the slave, according to the law of revolution, when the opportunity arrives to assert his freedom by war and blood. Short of that it is his right, if possible, to escape; and the “underground railroad,” that aids his passage, is no unrighteous institution. 7. Finally, Alford asserts that the Greek for use is better suited to the word for slavery than for freedom, and he quotes so old an author as Herodotus to justify his criticism on the New Testament. All this has nothing to do with our position; which is, that neither freedom nor slavery is the object of use, but the chance of emancipation. And it is conclusive to our purpose for us to say that every instance in the New Testament of the Greek word for use has for its object a means to an end. And here it means to use the chance of emancipation as a means to the end of becoming a freeman.

Ver. 21. After dealing with the chief ecclesiastical, Paul now turns to the chief social, distinction. To the slave (or servant: see under Romans 1:1) he does not say, as in 1 Corinthians 7:18, Do not seek to change your position; but, Do not let it trouble you. Lest, however, he might seem to underrate civil liberty, he adds at once, nevertheless, although I bid you not be troubled about your slavery, yet if you who received the call of God as a slave are also able to become free, rather than remain a slave make use of your ability to become free.

V. 22. Is the Lord's freeman-Is free in this respect. The Greek word implies one that was a slave, but now is free.

Is the bondman of Christ-Not free in this respect; not at liberty to do his own will.

Verse 22. For he that is called] The man who, being a slave, is converted to the Christian faith, is the Lord’s freeman; his condition as a slave does not vitiate any of the privileges to which he is entitled as a Christian: on the other hand, all free men, who receive the grace of Christ, must consider themselves the slaves of the Lord, i.e. his real property, to be employed and disposed of according to his godly wisdom, who, notwithstanding their state of subjection, will find the service of their Master to be perfect freedom.

Verses 20-24. Let every man abide wherein he was called — Affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect a man will enjoy comfort, and be holy and useful, in a situation to which he is accustomed, than in another to which he is a stranger. The apostle repeats the injunction because of its great importance; for they who are so unsettled in their minds as to be continually changing from one condition or line of life to another, seldom make progress, or are of much use to themselves or others, in any one. Art thou called being a servant — Or bondman, as doulov properly signifies; care not for it — Do not much regard it, nor anxiously seek liberty: do not suppose that such a condition renders thee less acceptable to God, or is unworthy of a Christian. But if thou mayest be made free — By any lawful method; use it rather — Embrace the opportunity. He that is called in, or by, the Lord — To the Christian faith; being a servant — Or a bond-man; is the Lord’s freeman — Being delivered by him from the slavery of sin and Satan, and therefore possesses the greatest of all dignities. Likewise — In like manner; he that is called, being free — From the authority of any human master; is Christ’s servant — Or bondman; not free in this respect; not at his own disposal; not at liberty to do his own will, but bound to be subject and obedient to Christ. Surely, as Goodwin observes, “the apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does; when, speaking of what seems, to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.” To this Doddridge adds, “If liberty itself, the first of all temporal blessings, be not of so great importance as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress.” Ye are bought with a price — Christ hath redeemed you at the expense of his own blood, a price of infinite value; be not ye the servants — The slaves; of men — If it can by any lawful means be avoided, since so many evils, dangers, and snares are inseparable from such a condition. Brethren, let every man, &c. — Here the apostle repeats the same advice a third time in the compass of a few verses, intending, L’Enfant thinks, “to correct some disorders among the Christian slaves in Corinth, who, agreeably to the doctrine of the false teachers, claimed their liberty, on pretence that, as brethren in Christ, they were on an equality with their Christian masters.” Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who thus abide with God, preserve a holy indifference with regard to outward things.

22. For—Assigning, now, a reason for the precept just given for both contentment in necessary slavery and use of means for emancipation. The slave is the Lord’s freeman, and, therefore, can be content. The freeman is Christ’s servant, and should, therefore, choose to be not the slave of man.

Ver. 22. Reason for the chief thought of 1 Corinthians 7:21, “care not for it;” overleaping 1 Corinthians 7:21b, which needs no support, as being counsel any one would give, thrown in parenthetically to guard against misapprehension. Just so the exception in 1 Corinthians 7:17 attaches itself to 1 Corinthians 7:15, overleaping 1 Corinthians 7:16.

Called in the Lord: practically equal to “called in the grace of Christ,” Galatians 1:6. Only in virtue of the mission, death, and resurrection, of Jesus, our Master, does the gospel call come to us: and it brings us into spiritual union with Him.

Freedman: in Latin, libertus and libertinus: one who has been made free, as distinguished from a born freeman, liber. The liberation of slaves, as reward for good behavior or for other reasons, was so common in the Roman Empire that the case of 1 Corinthians 7:21b was not unlikely. A freedman stood in special relation, and was under special obligations, to his former master, now called his “patron.” This relation, past and present, was expressed by the phrase “Cicero's freedman.” But The Lord's freedman was one set free from service not to Himself but to sin, (Romans 6:22,) by Christ, who is now, not his patron, but in the fullest conceivable sense his Master and Owner. These words simply mean that the slave who hears and accepts the gospel call, and is thus brought into union with Christ as his Master, is thereby made free (John 7:32, 36) from every kind of bondage; and, made free by Christ, belongs to Christ. So complete is this freedom that it cannot be destroyed or weakened even by civil bondage. The Christian slave knows that his hard lot has been chosen for him by the wisdom and love of his Father in heaven, as the best pathway to infinite happiness and glory; and that his human master can inflict upon him no task or pain except by the permission of God, which will be given only so far as will conduce to the slave's highest good. Therefore, as long as civil freedom is beyond his reach, he accepts with a free heart the bondage which God has put upon him; and, though a slave, is free indeed. But, if liberty be offered, he accepts it with gratitude as God's gift, and as a pleasanter pathway to the same glorious goal. Chrysostom, in an excellent note on this passage, contrasts Joseph, who was morally free though a slave, with his mistress who was a slave to her own passion. In like manner etc.: much more alike than at the first appears are the positions of Christian slaves and freemen. The rendering slave of Christ need not alarm us. The slave-master assumes rights belonging only to Christ, who made us and bought us, and who claims us to be in every sense His own. We cannot, like hired servants, give notice to leave His service. For we are bound to be His servants for ever. And only as we realize that we are slaves of Christ are we truly free. For only then can we work, unhindered by fear of consequences, what our best judgment proclaims to be for our highest good.

In the light of this verse, all human distinctions vanish. We are all servants, doing what seems good, not to ourselves, but to our Lord. We are all free: for we accept with joy, and with the full consent of all that is noblest within us, the position in His household which our Master has allotted to each.

V. 23. Ye are bought with a price-Ye belong to God; therefore, where it can be avoided,

do not become the bondslaves of men-Which may expose you to many temptations.

Verse 23. Ye are bought with a price] As truly as your bodies have become the property of your masters, in consequence of his paying down a price for you; so sure you are now the Lord’s property, in consequence of your being purchased by the blood of Christ.

Some render this verse interrogatively: Are ye bought with a price from your slavery? Do not again become slaves of men. Never sell yourselves; prefer and retain your liberty now that ye have acquired it. In these verses the apostle shows that the Christian religion does not abolish our civil connections; in reference to them, where it finds us, there it leaves us. In whatever relation we stood before our embracing Christianity, there we stand still; our secular condition being no farther changed than as it may be affected by the amelioration of our moral character. But slavery, and all buying and selling of the bodies and souls of men, no matter what colour or complexion, is a high offence against the holy and just God, and a gross and unprincipled attack on the liberty and rights of our fellow creatures.

Verses 20-24. Let every man abide wherein he was called — Affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect a man will enjoy comfort, and be holy and useful, in a situation to which he is accustomed, than in another to which he is a stranger. The apostle repeats the injunction because of its great importance; for they who are so unsettled in their minds as to be continually changing from one condition or line of life to another, seldom make progress, or are of much use to themselves or others, in any one. Art thou called being a servant — Or bondman, as doulov properly signifies; care not for it — Do not much regard it, nor anxiously seek liberty: do not suppose that such a condition renders thee less acceptable to God, or is unworthy of a Christian. But if thou mayest be made free — By any lawful method; use it rather — Embrace the opportunity. He that is called in, or by, the Lord — To the Christian faith; being a servant — Or a bond-man; is the Lord’s freeman — Being delivered by him from the slavery of sin and Satan, and therefore possesses the greatest of all dignities. Likewise — In like manner; he that is called, being free — From the authority of any human master; is Christ’s servant — Or bondman; not free in this respect; not at his own disposal; not at liberty to do his own will, but bound to be subject and obedient to Christ. Surely, as Goodwin observes, “the apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does; when, speaking of what seems, to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.” To this Doddridge adds, “If liberty itself, the first of all temporal blessings, be not of so great importance as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress.” Ye are bought with a price — Christ hath redeemed you at the expense of his own blood, a price of infinite value; be not ye the servants — The slaves; of men — If it can by any lawful means be avoided, since so many evils, dangers, and snares are inseparable from such a condition. Brethren, let every man, &c. — Here the apostle repeats the same advice a third time in the compass of a few verses, intending, L’Enfant thinks, “to correct some disorders among the Christian slaves in Corinth, who, agreeably to the doctrine of the false teachers, claimed their liberty, on pretence that, as brethren in Christ, they were on an equality with their Christian masters.” Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who thus abide with God, preserve a holy indifference with regard to outward things.

23. Bought—Carrying out the metaphor of the slave; but it is still used to show that, as purchased by Christ, they are wrongfully bought and sold and owned by men. Be not ye—By any consent of your own. If slaves you are by compulsion of men, the crime is that of men, not yours. But whether you are compulsory bonds-men or not, be in soul so completely the liege of Christ that you are freemen as to men. There is every reason to believe that slaves formed a large part of the first Christian Churches. Says Mr. Withrow, in his Catacombs of Rome, p. 487.

“The condition of the slave population of Rome was one of inconceivable wretchedness. Colossal piles built by their blood and sweat attest the bitterness of their bondage. The lash of the taskmaster was heard in the fields, and crosses bearing aloft their quivering victims polluted the public highways. Vidius Pollio fed his lampreys with the bodies of his slaves. Four hundred of these wretched beings deluged with their blood the funeral pyre of Pedanius Secundus. A single freedman possessed over four thousand of these human chattels. They had no rights of marriage nor any claim to their children. This dumb, weltering mass of humanity, crushed by power, led by their lusts, and fed by public dole, became a hotbed of vice in which every evil passion grew.” Yet how Christianity ignored degrading distinctions is thus shown by the records on their tombs. “Out of eleven thousand Christian inscriptions of the first six centuries, scarce half a dozen make any reference to a condition of servitude, and of these, as Dr. Northcote remarks, two or three are doubtful. Yet of pagan epitaphs at least three fourths are those of slaves or freedmen. The conspicuous absence of recognition of this unhappy distinction is no mere accident. We know that the Christians were largely drawn from the servile classes, but in the Church of God there was no respect of persons.”—Catacombs, p. 485.

4. Response on marriage under pressure, especially of maiden daughters, 25-40.

The response of Paul concerning marriage thus far is applicable to the proper cases in all ages. Through the remainder of the chapter his advice is given in view of the present pressure; namely, the impending persecution, apparently apprehended from the increasingly cruel character of the Emperor Nero. To that persecution Paul himself fell a victim; but whether it really reached Corinth, so as to fulfil the gloomy anticipation, is not historically certain.

Ver. 23. Proof of “slave of Christ.” Same words in 1 Corinthians 6:20 to prove “you are not your own.”

You were bought, do not become: an appeal to the whole church. The word “freeman” in contrast to “slave” marked the end of the discussion about slavery.

Servants, or slaves, of men: cp. Galatians 1:10; Colossians 3:22,

24. Those who forget the Master who has put them where they are that they may do His work and who will pay their wages, become servants of men: i.e. whether slaves or freemen they feel that their well-being depends upon the favor of men, and that they themselves are therefore at the mercy of men. And this is the essence of bondage. Become, rather than “be,” reminds us that Christ has made His people free, and that to look upon men as the arbiters of our destiny is to abandon our freedom. Cp. Galatians 5:1. Christ died that we may be His servants and His only. Therefore, the blood shed on Calvary, which has made us free, forbids us to bow to the yoke of bondage.

V. 24. Therein abide with God-Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.

Verse 24. Let every man-abide with God.] Let him live to God in whatsoever station he is placed by Providence. If he be a slave, God will be with him even in his slavery, if he be faithful to the grace which he has received. It is very likely that some of the slaves at Corinth, who had been converted to Christianity, had been led to think that their Christian privileges absolved them from the necessity of continuing slaves; or, at least, brought them on a level with their Christian masters. A spirit of this kind might have soon led to confusion and insubordination, and brought scandals into the Church. It was therefore a very proper subject for the apostle to interfere in; and to his authority, the persons concerned would doubtless respectfully bow.

Verses 20-24. Let every man abide wherein he was called — Affect not to change without the clear and evident leadings of Providence, as there is generally greater reason to expect a man will enjoy comfort, and be holy and useful, in a situation to which he is accustomed, than in another to which he is a stranger. The apostle repeats the injunction because of its great importance; for they who are so unsettled in their minds as to be continually changing from one condition or line of life to another, seldom make progress, or are of much use to themselves or others, in any one. Art thou called being a servant — Or bondman, as doulov properly signifies; care not for it — Do not much regard it, nor anxiously seek liberty: do not suppose that such a condition renders thee less acceptable to God, or is unworthy of a Christian. But if thou mayest be made free — By any lawful method; use it rather — Embrace the opportunity. He that is called in, or by, the Lord — To the Christian faith; being a servant — Or a bond-man; is the Lord’s freeman — Being delivered by him from the slavery of sin and Satan, and therefore possesses the greatest of all dignities. Likewise — In like manner; he that is called, being free — From the authority of any human master; is Christ’s servant — Or bondman; not free in this respect; not at his own disposal; not at liberty to do his own will, but bound to be subject and obedient to Christ. Surely, as Goodwin observes, “the apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does; when, speaking of what seems, to great and generous minds, the most miserable lot, even that of a slave, he says, Care not for it.” To this Doddridge adds, “If liberty itself, the first of all temporal blessings, be not of so great importance as that a man, blessed with the high hopes and glorious consolations of Christianity, should make himself very solicitous about it, how much less in those comparatively trifling distinctions on which many lay so disproportionate, so extravagant a stress.” Ye are bought with a price — Christ hath redeemed you at the expense of his own blood, a price of infinite value; be not ye the servants — The slaves; of men — If it can by any lawful means be avoided, since so many evils, dangers, and snares are inseparable from such a condition. Brethren, let every man, &c. — Here the apostle repeats the same advice a third time in the compass of a few verses, intending, L’Enfant thinks, “to correct some disorders among the Christian slaves in Corinth, who, agreeably to the doctrine of the false teachers, claimed their liberty, on pretence that, as brethren in Christ, they were on an equality with their Christian masters.” Therein abide with God — Doing all things as unto God, and as in his immediate presence. They who thus abide with God, preserve a holy indifference with regard to outward things.

Ver. 24. Repeats abruptly; 1 Corinthians 7:20, without any evident connection with 1 Corinthians 7:23, to open a way to § 13. But notice that the principle underlying 1 Corinthians 7:21f, viz. that all human differences, so far as they come to us without our choice and therefore from God, are powerless to destroy or lessen our Christian liberty or to hinder our service to Christ, and this principle only, justifies the exhortation of this verse.

With God; marks the progress of thought since 1 Corinthians 7:20. In every position in life we are in His presence: and His presence, as our Guide, Protector, and Supply of all our need, sanctifies our lot and saves us from undue eagerness for change.

1 Corinthians 7:21b has given rise to much discussion. Instead of prefer to use the opportunity, Chrysostom expounds, “prefer to be a slave,” and is followed by the Greek fathers generally, but Estius, and by Meyer, Alford, Stanley, and others. But the Peshito Version, some men referred to by Chrysostom, Erasmus, Luther, Calvin, Neander, and others, give the exposition adopted above.

Against this latter view are urged the words all ei kai, and the thrice given advice not to change one's position. But kai is used in its simple sense of also (cp. Luke 11:18; 2 Corinthians 11:15) to give prominence to dmnasai, i.e. to the supposable case of a slave who has not only received the Gospel but who is also able to become free. Alla brings in a contrast, not to care, the matter deprecated, as it does usually with a negative, but to the deprecation itself, care not, looked upon as one idea, as in 1 Corinthians 4:4; 2 Corinthians 12:16; Romans 5:14. That this exposition does not contradict the scope of the passage, I have already endeavored to show.

On the other hand, crhsai finds its complement naturally in the opportunity implied in the words immediately preceding, rather than in the distant word slave. Moreover, if Paul were advising the Christian slaves at Corinth to refuse an opportunity of becoming free, advice utterly repugnant to all true human instinct, he would certainly convey his strange advice, not in words which might mean this or the exact opposite, but in words open to no doubt whatever. Again, the teaching of 1 Corinthians 7:22, so weighty as a reason for not being troubled about compulsory bondage, is no reason whatever for refusing offered liberty. The inevitable we accept, as from God, and as therefore designed to give us the best opportunity of doing our Master's work. But this is no reason for remaining, by our own choice, in a position which, to all appearance, presents many hindrances to our service of Christ. In short, the former exposition implies that Paul gave advice repugnant to one of the noblest instincts of humanity, a love of freedom, that he conveyed it in language which might mean this or the exact opposite, and that he did not support it by any reason whatever. Probably not one of the writers who adopt this exposition would themselves give to a slave the advice they attribute to the Apostle. According to the exposition I adopt, the counsel care not for it in 1 Corinthians 7:21a is fully justified in 1 Corinthians 7:22: and 1 Corinthians 7:21b is thrown in parenthetically to show that, while proving that the Christian slave has abundant reason for contentment, Paul is not indifferent to the advantages of freedom. And the ambiguity will not surprise us. For the only alternative is between advice which anyone would give, put in merely to guard against a mistake to which the foregoing words might give rise, and advice utterly unlikely and unsupported. See further in The Homiletic Quarterly, vol. iv. p. 210.

Paul concluded § 11 with a principle which he everywhere inculcates. In § 12 he shows that it applies not only to marriage but to other relations in life. He supports it in reference to circumcision by showing that this neither helps nor hinders the Christian life; and then reasserts the principle. How comparatively indifferent are outward differences, and therefore how practicable the principle is, he proves by adducing the greatest social difference, viz. that between freemen and slaves, and by showing that even this difference is not inconsistent with the fullness of the Christian life. While referring to the case of slaves as an extreme proof that the Christian need not be eager for change, Paul is careful to say that he does not wish his readers to apply to this extreme case the general principle of conduct asserted in 1 Corinthians 7:20, 24. Indeed, that circumcision and abandonment of it are voluntary, whereas slavery is with few exceptions involuntary, marks sufficiently the difference between the two cases. Having thus given, by expounding the Spiritual position of slaves and freemen, an abundant reason for contentment with our lot whatever it be, Paul again repeats his advice that we be not eager for change. This principle, thus emphatically reasserted, will be the foundation stone of § 13.

This section contains two important principles of universal application. The sudden change from heathenism or Judaism to Christianity might prompt some of the converts to seek to express their inward change by some conspicuous outward change. But Paul saw that such desire for change would both unsettle the minds of the converts and prejudice against Christianity those who were interested in maintaining the present state of things. He therefore counsels them to remain as they are. Perhaps for the same reason he forbore to speak against slavery. Had he done so, he would, by arousing the hostility of all slave owners, have hindered the spread of Christianity. He preferred to assert great principles, and to leave these to work out silently the changes which must in time inevitably follow. Paul also asserts a principle which is the only rational preservation from restless desire for change, viz. that even the humblest social position is consistent with the highest degree of the Christian life, and therefore with our highest good. This principle applies to all the varieties of human lot. The poor man is rich in Christ: whereas the rich man is but a steward who must give account for all he has. Sickness has often driven men to seek help from God: and bodily strength, by making men unconscious of their need of One stronger than themselves, has often allured them to eternal ruin. The distinctions of outer life are less important than they seem. We may therefore view them with comparative indifference.

To these general principles there are two practical exceptions, of which Paul mentions one, and leaves the other to be understood. If improvement of position comes fairly within our reach without spiritual loss, he counsels us to accept it. But he has no need to say that a mode of life which involves sin must be forsaken at any cost.

V. 25. Now concerning virgins-Of either sex.

I have no commandment from the Lord-By a particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference,-sometimes they had a particular revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice.

As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.

Verse 25. Now concerning virgins] This was another subject on which the Church at Corinth had asked the advice of the apostle. The word parqenov, virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from 1 Corinthians 7:26, 27, 32-34, and from Revelation 14:4. The word parqenov, virgin, is frequently applied to men as well as to women. See Suidas, under the word abel. outov parqenov kai di kaiov uphrce, He (Abel) was a virgin, and a righteous man. In 1 Corinthians 7:36 the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended.

I have no commandment of the Lord] There is nothing in the sacred writings that directly touches this point.

Yet I give my judgment] As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle’s words may be safely understood.

Verses 25, 26. Now concerning virgins — The word parqenwn, translated virgins, denotes persons of either sex, who never were married. For Elsner, after Suidas, tells us, that men were called parqenoi, virgins, as well as women; of which Revelation 14:4 is an undoubted example; these are they which were not defiled with women, for they are virgins. The apostle seems here to speak of such single persons as were in their fathers’ families. I have no commandment of the Lord — Namely, delivered during his ministry, or communicated by any particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired, but with this difference, sometimes they delivered what Christ had expressly declared or enjoined during his personal ministry, or what was made known to them by a particular revelation, and a special commandment; at other times they wrote from the divine light, which abode with them, the standing treasure of the Spirit of God. And this also was not their own private opinion, but a divine rule of faith and practice to the Christians, or a directory to them in cases of difficulty. See note on verse 6. Yet I give my judgment — Guided by the Holy Spirit, not only to deliver sound doctrine, but faithful and wholesome advice, verse 40; 1 Thessalonians 4:8. As one that hath obtained mercy to be faithful — As one whom God hath in mercy made faithful in my apostolic office, who therefore faithfully deliver what I receive from him. The apostle, in other passages, ascribes his inspiration and supernatural gifts to divine mercy, (2 Corinthians 4:1,) and grace; (Galatians 2:9:) wherefore, as by this mercy and grace he was enabled to be a faithful apostle and steward of the mysteries of God, his judgment, in all cases, must be considered as being dictated by inspiration. I suppose therefore — The word nomizw, thus rendered, might, with propriety, have been translated I determine, or I establish by law; (see Park. Dict.;) for the apostle does not give a simple opinion, such as any wise man might give, but an inspired decision: that this is good — Is right and proper, and ought to be observed; for the present distress — Or exigency; that is, while any church is under persecution. The same word, anagkh, is used for affliction arising from outward circumstances, Luke 21:23. By mentioning the present distress as the chief, or only thing which rendered a single state proper, the apostle hath prevented us from fancying that celibacy is a more holy or perfect state than matrimony. The one or the other, as Macknight justly observes, is proper, according to the circumstances in which persons are placed. I say that it is good for a man so to be — “Though the English word man, like its corresponding word in Greek and Latin, denotes both sexes, the Greek word here might have been translated a person, better to agree with the signification of the word virgin, which, as we have just observed, denotes an unmarried person of either sex.”

25. Virgins—Unmarried females. Yet the advice given would, by analogy, be in some degree applicable to males. No commandment of the Lord— That is, no recorded or traditional words of Christ. Note verse 10. My judgment—Note verse 40. Faithful—Not only persevering, as a believer, but trusty, as God’s dispenser of inspired truth.

I CORINTHIANS

SECTION 13 — COUNSELS TO THE UNMARRIED

CH. 7:25-40

About the maidens, a command of the Lord I have not: but an opinion I give as one to whom mercy has been shown by the Lord to be trustworthy. I think this then to be good because of the present necessity, that it is good for a man to be thus. Bound to a wife art thou? Do not seek to be loosed. Loosed from a wife? Do not seek a wife. But if even thou marry, thou hast not sinned. And if the maiden marry, she has not sinned. But, affliction for the flesh such will have. But you I, for my part, am sparing.

And this I assert, brothers, The season is cut short; in order that henceforth they having wives be as though not having them, and the weeping ones as though not weeping, and the rejoicing ones as though not rejoicing, and those buying as though not retaining, and those using the world as though not using it to the full. For the form of this world is passing away.

And I wish you to be without anxiety. The unmarried man is anxious about the things of the Lord, how he may please the Lord: but he who has got married is anxious about the things of the world, how he may please his wife. And divided also are the wife and the maiden. She that is unmarried is anxious about the things of the Lord, that she may be holy in her body and her spirit. But she that has got married is anxious about the things of the world, how she may please her husband. But this I say with a view to your own profit; not that I may put a rein upon you, but with a view to that which is becoming and to waiting before the Lord without disturbance.

But if any one thinks that is acting unseemly towards his maiden, if she be beyond her bloom, and if it ought so to be, what he wishes let him do; he commits no sin: let the affianced ones marry. But he who stands firm in his heart, not having necessity, but has authority about his own will, and has determined this in his heart, to keep his own maiden, will do well. So that both he who gives in marriage his own maiden does well, and he who does not give in marriage does better. A woman is bound for so long time as her husband lives. But, if her husband fall asleep, she is free to be married to whom she wishes, only in the Lord. But happier she is if she remain thus, according to my opinion, And I think that I also have the Spirit of God. Paul will now deal fully with the matter touched for a moment in 1 Corinthians 7:8. He gives his opinion, 1 Corinthians 7:25-28; states a great principle which is broader and better than this opinion, 1 Corinthians 7:29-31; gives a reason for his opinion, 1 Corinthians 7:32-35; deals with an exception, 1 Corinthians 7:36-38; and gives special advice to widows, 1 Corinthians 7:39, 40.

Ver. 25. Maidens: women never married, as is evident from 1 Corinthians 7:34, 36. So always, Revelation 14:4 is figurative. This verse suggests that about the maidens advice had been specially sought in the letter to Paul. He replies in words applicable to both sexes. That Paul knew that the Lord had given no command reveals his full acquaintance with the teaching of Christ. Whether he learned it by written documents or by report of those who heard Christ, we do not know. That no word of Christ about the marriage of maidens is found in our Gospels, indicates their agreement with the teaching reported to Paul.

I give an opinion: refusing to speak with apostolic authority. This by no means proves that when he claims this authority, as in 1 Corinthians 7:17; 14:37, his words are not absolutely binding. It rather proves that he could measure the degree to which he was enlightened by the Spirit. Mercy: kindness to the helpless. Compare carefully 2 Corinthians 4:1; 1 Timothy 1:13, 16; Romans 9:15.

Trustworthy: same word as faithful. See 1 Corinthians 4:17. In giving his opinion Paul remembers with humility that whatever claim he has to his readers' confidence, and he has such a claim, he owes entirely to the compassion of God.

V. 26, 27. This is good for the present distress-While any church is under persecution.

For a man to continue as he is-Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.

Verse 26. This is good for the present distress] There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others. The word anagkh signifies, necessity, distress, tribulation, and calamity; as it does in Luke 21:23; 2 Corinthians 6:4; 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state-the state itself often among the persecutors-he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.

Verses 25, 26. Now concerning virgins — The word parqenwn, translated virgins, denotes persons of either sex, who never were married. For Elsner, after Suidas, tells us, that men were called parqenoi, virgins, as well as women; of which Revelation 14:4 is an undoubted example; these are they which were not defiled with women, for they are virgins. The apostle seems here to speak of such single persons as were in their fathers’ families. I have no commandment of the Lord — Namely, delivered during his ministry, or communicated by any particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired, but with this difference, sometimes they delivered what Christ had expressly declared or enjoined during his personal ministry, or what was made known to them by a particular revelation, and a special commandment; at other times they wrote from the divine light, which abode with them, the standing treasure of the Spirit of God. And this also was not their own private opinion, but a divine rule of faith and practice to the Christians, or a directory to them in cases of difficulty. See note on verse 6. Yet I give my judgment — Guided by the Holy Spirit, not only to deliver sound doctrine, but faithful and wholesome advice, verse 40; 1 Thessalonians 4:8. As one that hath obtained mercy to be faithful — As one whom God hath in mercy made faithful in my apostolic office, who therefore faithfully deliver what I receive from him. The apostle, in other passages, ascribes his inspiration and supernatural gifts to divine mercy, (2 Corinthians 4:1,) and grace; (Galatians 2:9:) wherefore, as by this mercy and grace he was enabled to be a faithful apostle and steward of the mysteries of God, his judgment, in all cases, must be considered as being dictated by inspiration. I suppose therefore — The word nomizw, thus rendered, might, with propriety, have been translated I determine, or I establish by law; (see Park. Dict.;) for the apostle does not give a simple opinion, such as any wise man might give, but an inspired decision: that this is good — Is right and proper, and ought to be observed; for the present distress — Or exigency; that is, while any church is under persecution. The same word, anagkh, is used for affliction arising from outward circumstances, Luke 21:23. By mentioning the present distress as the chief, or only thing which rendered a single state proper, the apostle hath prevented us from fancying that celibacy is a more holy or perfect state than matrimony. The one or the other, as Macknight justly observes, is proper, according to the circumstances in which persons are placed. I say that it is good for a man so to be — “Though the English word man, like its corresponding word in Greek and Latin, denotes both sexes, the Greek word here might have been translated a person, better to agree with the signification of the word virgin, which, as we have just observed, denotes an unmarried person of either sex.”

26. The present distress—Present anagkhn, compulsion. Necessities of the times compelling a caution against forming ties, for such ties would involve trouble, verse 28. Alford absurdly explains this distress as referring to the second advent, then imagined by Paul to be at hand. In refutation of which we esteem it sufficient at present to say, that the Greek word here rendered present is, in 2 Thessalonians 2:2, the very word which is translated at hand, and is denied to be predicable of our Lord’s coming. So to be—Just as he is.

Ver. 26.-27. That this is good; repeats 1 Corinthians 7:1, 8. Present: either “already existing,” as usually, 1 Corinthians 3:22; Romans 8:38; or “now beginning;” or “just going to begin,” 2 Thessalonians 2:2.

Necessity: 1 Corinthians 7:37: the existing pressure of outward circumstances, which compels men to do what otherwise they would not. Cp. 2 Corinthians 6:4; 12:10; 1 Thessalonians 3:7; Luke 21:23. Cp. 3 Macc. 1:16, “to give help for the present necessity;” Galatians 1:4. This makes it undesirable for a man to change his state; e.g. for the unmarried to marry. Meyer, Alford, and Stanley suppose that Paul refers to the calamities immediately preceding the coming of Christ, which they think he supposed to be near. But of this there is no hint whatever. The already existing perils of the early Christians were sufficient reason for the advice here given.

Man: a human being of whatever age or sex, (cp. John 16:21,) like the Latin homo and the German mensch. But 1 Corinthians 7:27, 28a show that here Paul thinks of men. This is not inconsistent with 1 Corinthians 7:25: for Paul's advice is good for both sexes. Thus: expounded in 1 Corinthians 7:27.

Do not seek … do not seek: on the principle of 1 Corinthians 7:17, 20, 24, and according to the advice already given in 1 Corinthians 7:8-13. The married are mentioned first to make it prominent that the advice to the unmarried is but an application of a general principle applicable to all.

Loosed; includes, as the whole section proves, even those never married. Else, to these no advice is given. It is more graphic than “loose.” Those who received the Gospel while unmarried may look upon themselves as made free by the providence of God from the anxieties (1 Corinthians 7:32) of married life.

V. 26, 27. This is good for the present distress-While any church is under persecution.

For a man to continue as he is-Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.

Verse 27. Art thou bound unto a wife?] i e. Married; for the marriage contract was considered in the light of a bond.

Seek not to be loosed.] Neither regret your circumstances, notwithstanding the present distress, nor seek on this account for a dissolution of the marriage contract. But if thou art under no matrimonial engagements, do not for the present enter into any.

Verses 27, 28. Art thou bound to a wife? — “Because the directions which the apostle was about to give (verse 36) to fathers, concerning the disposal of their children in marriage, were partly to be founded on the inclination and circumstances of the children, before he gave these directions, he very properly addressed the children themselves, and set before them the considerations by which their inclinations were to be regulated in that matter, namely, the inconveniences attending a married state, and the brevity and uncertainty of all human enjoyments; considerations which, he told them, ought to determine them to wish to remain unmarried under the present distress.” Seek not to be loosed — From her by an unjust divorce, or by deserting her. Art thou loosed? — Hath Providence never led thee into those engagements; or has it broken the bond by the death of thy former companion? Seek not a wife — If thou canst conveniently and virtuously continue as thou art; at least at present, till the storm, which now hovers over the church, be a little blown over, and more peaceful times return. But yet if thou marry, thou hast not thereby sinned: and if a virgin marry, she hath not sinned — The marriage state is, no doubt, both lawful and honourable. Nevertheless, such shall have trouble in the flesh — Many outward troubles; but I spare you — I speak as little and as tenderly as possible.

27. Loosed—The word seems naturally to imply a previous marriage, and hence, in some periods of the Church, second marriages have been disfavoured. But the word loosed is adopted by Paul as merely an antithesis to bound, and means unbound. See note on 1 Timothy 3:12.

Ver. 26.-27. That this is good; repeats 1 Corinthians 7:1, 8. Present: either “already existing,” as usually, 1 Corinthians 3:22; Romans 8:38; or “now beginning;” or “just going to begin,” 2 Thessalonians 2:2.

Necessity: 1 Corinthians 7:37: the existing pressure of outward circumstances, which compels men to do what otherwise they would not. Cp. 2 Corinthians 6:4; 12:10; 1 Thessalonians 3:7; Luke 21:23. Cp. 3 Macc. 1:16, “to give help for the present necessity;” Galatians 1:4. This makes it undesirable for a man to change his state; e.g. for the unmarried to marry. Meyer, Alford, and Stanley suppose that Paul refers to the calamities immediately preceding the coming of Christ, which they think he supposed to be near. But of this there is no hint whatever. The already existing perils of the early Christians were sufficient reason for the advice here given.

Man: a human being of whatever age or sex, (cp. John 16:21,) like the Latin homo and the German mensch. But 1 Corinthians 7:27, 28a show that here Paul thinks of men. This is not inconsistent with 1 Corinthians 7:25: for Paul's advice is good for both sexes. Thus: expounded in 1 Corinthians 7:27.

Do not seek … do not seek: on the principle of 1 Corinthians 7:17, 20, 24, and according to the advice already given in 1 Corinthians 7:8-13. The married are mentioned first to make it prominent that the advice to the unmarried is but an application of a general principle applicable to all.

Loosed; includes, as the whole section proves, even those never married. Else, to these no advice is given. It is more graphic than “loose.” Those who received the Gospel while unmarried may look upon themselves as made free by the providence of God from the anxieties (1 Corinthians 7:32) of married life.

V. 28. Such will have trouble in the flesh-Many outward troubles. But I spare you-I speak as little and as tenderly as possible.

Verse 28. But, and if thou marry] As there is no law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice. And if a virgin marry] Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, 1 Timothy 4:3, and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.

Trouble in the flesh] From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution. But I spare you.] The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.

Verses 27, 28. Art thou bound to a wife? — “Because the directions which the apostle was about to give (verse 36) to fathers, concerning the disposal of their children in marriage, were partly to be founded on the inclination and circumstances of the children, before he gave these directions, he very properly addressed the children themselves, and set before them the considerations by which their inclinations were to be regulated in that matter, namely, the inconveniences attending a married state, and the brevity and uncertainty of all human enjoyments; considerations which, he told them, ought to determine them to wish to remain unmarried under the present distress.” Seek not to be loosed — From her by an unjust divorce, or by deserting her. Art thou loosed? — Hath Providence never led thee into those engagements; or has it broken the bond by the death of thy former companion? Seek not a wife — If thou canst conveniently and virtuously continue as thou art; at least at present, till the storm, which now hovers over the church, be a little blown over, and more peaceful times return. But yet if thou marry, thou hast not thereby sinned: and if a virgin marry, she hath not sinned — The marriage state is, no doubt, both lawful and honourable. Nevertheless, such shall have trouble in the flesh — Many outward troubles; but I spare you — I speak as little and as tenderly as possible.

Ver. 28. Such shall have trouble in the flesh. They may find it difficult to procure food and raiment in times of so much inquietude and persecution; and for a time the storm may drive many from their families.

28. If thou marry—There doubtless were those in the Corinthian Church “forbidding to marry as a sin.” While Paul, on prudential grounds, advises celibacy for the present, he discountenances the depreciation of the sacred institution as if it were an un-holiness. Trouble—Rendered, in Matthew 24:21, “tribulation.” In the flesh—In our temporal circumstances. Spare you—From dwelling on a topic so unpleasant as your coming troubles and the privations they demand.

Ver. 28. A safeguard, for both sexes, against the supposition that this advice is anything more than mere expediency justified only by the present abnormal circumstances.

The flesh: as in 2 Corinthians 12:7: the body, as now constituted. What the affliction is, Paul leaves us to infer. And this is not difficult. A man with wife and family presents more points of attack in days of persecution, and is therefore more exposed to troubles, and even bodily privation, than the unmarried man. Hence the “anxiety” of 1 Corinthians 7:32.

Am sparing you: from this bodily privation, by advising you to remain unmarried. An appeal appropriate to men over whom (1 Corinthians 3:1-3) the bodily life had great sway, and doubtless Paul wished to save them, not merely from bodily privation, but from the peril of apostacy to which such privation would expose babes in Christ. This advice will be further discussed below.

V. 29. But this I say, brethren-With great confidence.

The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none-By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.

Verse 29. The time is short] These persecutions and distresses are at the door, and life itself will soon be run out. Even then Nero. was plotting those grievous persecutions with which he not only afflicted, but devastated the Church of Christ.

They that have wives] Let none begin to think of any comfortable settlement for his family, let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die.

Linquenda tellus, et domus, et placens

Uxor; neque harum, quas colis, arborum

Te, præter invisas cupressos,

Ulla brevem dominum sequetur.

HOR. ODAR. lib. ii., Od. xiv., v. 22.

Your pleasing consort must be left;

And you, of house and lands bereft,

Must to the shades descend:

The cypress only, hated tree!

Of all thy much-loved groves, shall thee,

Its short-lived lord, attend.

FRANCIS.

Poor heathenism! thou couldst give but cold comfort in such circumstances as these: and infidelity, thy younger brother, is no better provided than thou.

Verses 29-31. But this I say, &c. — But though I leave every one to his own liberty in the case now mentioned, yet here is what is necessary for all to observe. The time — Of our abode here, and of these worldly enjoyments; is short: it remaineth — It plainly follows; that those who have wives be as though they had none — Namely, as serious, zealous, and active, dead to the world, as devoted to God, as holy in all manner of conversation, preserving themselves from all inordinate affection toward them, and to be prepared to leave them, or to part with them, whenever a wise, unerring, and gracious Providence shall call them so to do. By so easy a transition does the apostle slide from every thing else to the one thing needful, and, forgetting whatever is temporal, is swallowed up in eternity. And they that weep — That sorrow on account of any trouble; as though they wept not — Knowing that the end of temporal troubles, as of temporal joys, is fast approaching, and therefore not being too much concerned, cast down, and distressed on account of them. And they that rejoice, as though they rejoiced not — Knowing the transitory nature of all earthly joys, and therefore tempering their joy with godly fear. And they that buy, as though they possessed not — Considering that they hold nothing here by a certain tenure, but must shortly resign all, and therefore not placing much dependance on any thing secular for happiness; and knowing themselves to be only stewards, and not proprietors of what they possess, and that they must shortly be called to give an account of the use they have made of it. And they that use this world — That is, the comforts and accommodations thereof; as not abusing it — By employing them to other ends than those to which they were intended; or in another manner than that prescribed by the great Proprietor of all, and not seeking happiness therein, but in God: using every thing only in such a manner and degree as most tends to the knowledge and love of him. For the fashion of this world — The whole scheme of it, and the manner and way of living or conversing here, with the several conditions, relations, and connections of life; this marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

29-31. The brevity of sublunary time renders us but transient tenants of worldly things. We must own them as not owning them. The patrimonies, the matrimonies, the griefs, the joys, the traffics, in short, the world, must, doubtless, in the general, all be gone through with; but their reality must be held as an unreality, in comparison with the reality that lies above and over them all. The eternal is the sole real.

Ver. 29.-31. After giving advice prompted by the present abnormal circumstances and carefully guarded, Paul asserts a great principle which ought to regulate the conduct of all men in all they do.

The season: 1 Corinthians 7:5: our present life, whether it be ended by death or by the coming of Christ.

Cut-short: more graphic than “short,” like “loosed” in 1 Corinthians 7:27. God has compressed into a short period our relations with the present world; in order that we may pass through the world without clinging to it. Even the shortness and uncertainty of life are ordained by God to save us from trusting to material good.

Henceforth: very emphatic, in contrast to our earlier life. As though not having them: remembering that the marriage relation is a passing one, of importance only as it bears on the realities of eternity. They that weep, mentioned before they that rejoice as being more numerous during “the present necessity.” To remember that the causes of our sorrow and our joy are alike passing away, will even now wipe away many tears and moderate our joy.

As though not retaining; the purchased goods. A solemn warning to all who lay up wealth.

The world: the whole realm of things around us; see 1 Corinthians 1:20.

Using-to-the full: eagerly using up all opportunities of gain or pleasure, as though these were the end of life.

By thus giving God's purpose in cutting short the present life, Paul virtually bids us not to cling to the things of earth. And this he supports by saying that the form of this world, i.e. the whole aspect of things around us in the present life, is passing away. Even the mountains and islands (Revelation 6:14; 16:20) will fly from their places; and with them will vanish at once and for ever the complex stage and scenery of the present drama of life. To the eye of Paul, illumined by the light of eternity, the external aspect of the world around is already passing away: 1 John 2:17; 1 Corinthians 2:6; Revelation 21:1; Matthew 5:18; 2 Peter 3:10. For each moment is bearing it towards the fiery grave in which it will soon be buried.

These words are parallel to “the season is cut short;” but are more tremendous. Many rejoice not only in the prevent life as their chief good, but in the thought that their possessions and their fame will abide when they have gone. But Paul reminds us that whatever exists around us is but a part of the passing appearance which the world has assumed for a time and will soon lay aside. Notice (cp. 1 Corinthians 3:13; 4:5; 13:12 etc.) how Paul discusses various details of the present life in the light of eternity.

V. 30. And they that weep, as if they wept not-Though sorrowful, yet always rejoicing.

They that rejoice, as if they rejoiced not-Tempering their joy with godly fear.

They that buy, as if they possessed not-Knowing themselves to be only stewards, not proprietors.

Verse 30. They that weep, &c.] There will shortly be such a complete system of distress and confusion that private sorrows and private joys will be absorbed in the weightier and more oppressive public evils: yet, let every man still continue in his calling, let him buy, and sell, and traffic, as usual; though in a short time, either by the coming persecution or the levelling hand of death, he that had earthly property will be brought into the same circumstances with him who had none.

Verses 29-31. But this I say, &c. — But though I leave every one to his own liberty in the case now mentioned, yet here is what is necessary for all to observe. The time — Of our abode here, and of these worldly enjoyments; is short: it remaineth — It plainly follows; that those who have wives be as though they had none — Namely, as serious, zealous, and active, dead to the world, as devoted to God, as holy in all manner of conversation, preserving themselves from all inordinate affection toward them, and to be prepared to leave them, or to part with them, whenever a wise, unerring, and gracious Providence shall call them so to do. By so easy a transition does the apostle slide from every thing else to the one thing needful, and, forgetting whatever is temporal, is swallowed up in eternity. And they that weep — That sorrow on account of any trouble; as though they wept not — Knowing that the end of temporal troubles, as of temporal joys, is fast approaching, and therefore not being too much concerned, cast down, and distressed on account of them. And they that rejoice, as though they rejoiced not — Knowing the transitory nature of all earthly joys, and therefore tempering their joy with godly fear. And they that buy, as though they possessed not — Considering that they hold nothing here by a certain tenure, but must shortly resign all, and therefore not placing much dependance on any thing secular for happiness; and knowing themselves to be only stewards, and not proprietors of what they possess, and that they must shortly be called to give an account of the use they have made of it. And they that use this world — That is, the comforts and accommodations thereof; as not abusing it — By employing them to other ends than those to which they were intended; or in another manner than that prescribed by the great Proprietor of all, and not seeking happiness therein, but in God: using every thing only in such a manner and degree as most tends to the knowledge and love of him. For the fashion of this world — The whole scheme of it, and the manner and way of living or conversing here, with the several conditions, relations, and connections of life; this marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

30. Weep—Weeping must be done. The sorrow has its actual existence; and, when looked at by itself, has its reality. But when surveyed in comparison with the eternity within a step’s distance, it becomes—nothing. Weep, then, as weep you may; but weep as realizing that your weeping has its nothingness. Rejoice—For joy is becoming in our finite sphere. Even on these low grounds of earthly existence there is a round of pleasantnesses that may prompt the smile and the gratitude. But forget not that there is a higher, an eternal joy, that dwarfs this earthly rejoicing to nothing. Buy— Trade, labour, literature, politics, all have their place as duties and engagements of an earthly life; but there is a life whose interests are so stupendous as to shrivel them all to insignificance.

Men boast of worldly greatness. Statesmen, warriors, and princes, figure proudly in human history. And these will and must exist—accomplish their programme—and amaze and fill the minds of men. But it is only by forgetfulness of eternity that they are great. One thought of the infinite truth empties them, like a pricked balloon, of all their swell.

Ver. 29.-31. After giving advice prompted by the present abnormal circumstances and carefully guarded, Paul asserts a great principle which ought to regulate the conduct of all men in all they do.

The season: 1 Corinthians 7:5: our present life, whether it be ended by death or by the coming of Christ.

Cut-short: more graphic than “short,” like “loosed” in 1 Corinthians 7:27. God has compressed into a short period our relations with the present world; in order that we may pass through the world without clinging to it. Even the shortness and uncertainty of life are ordained by God to save us from trusting to material good.

Henceforth: very emphatic, in contrast to our earlier life. As though not having them: remembering that the marriage relation is a passing one, of importance only as it bears on the realities of eternity. They that weep, mentioned before they that rejoice as being more numerous during “the present necessity.” To remember that the causes of our sorrow and our joy are alike passing away, will even now wipe away many tears and moderate our joy.

As though not retaining; the purchased goods. A solemn warning to all who lay up wealth.

The world: the whole realm of things around us; see 1 Corinthians 1:20.

Using-to-the full: eagerly using up all opportunities of gain or pleasure, as though these were the end of life.

By thus giving God's purpose in cutting short the present life, Paul virtually bids us not to cling to the things of earth. And this he supports by saying that the form of this world, i.e. the whole aspect of things around us in the present life, is passing away. Even the mountains and islands (Revelation 6:14; 16:20) will fly from their places; and with them will vanish at once and for ever the complex stage and scenery of the present drama of life. To the eye of Paul, illumined by the light of eternity, the external aspect of the world around is already passing away: 1 John 2:17; 1 Corinthians 2:6; Revelation 21:1; Matthew 5:18; 2 Peter 3:10. For each moment is bearing it towards the fiery grave in which it will soon be buried.

These words are parallel to “the season is cut short;” but are more tremendous. Many rejoice not only in the prevent life as their chief good, but in the thought that their possessions and their fame will abide when they have gone. But Paul reminds us that whatever exists around us is but a part of the passing appearance which the world has assumed for a time and will soon lay aside. Notice (cp. 1 Corinthians 3:13; 4:5; 13:12 etc.) how Paul discusses various details of the present life in the light of eternity.

V. 31. And they that use this world, as not abusing it-Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world-This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

Verse 31. And they that use this world] Let them who have earthly property or employments discharge conscientiously their duties, from a conviction of the instability of earthly things. Make a right use of every thing, and pervert nothing from its use. To use a thing is to employ it properly in order to accomplish the end to which it refers. To abuse a thing signifies to pervert it from that use. Pass through things temporal, so as not to lose those which are eternal.

For the fashion of this world] to schma tou kosmon toutou signifies properly the present state or constitution of things; the frame of the world, that is, the world itself. But often the term kosmov, world, is taken to signify the Jewish state and polity; the destruction of this was then at hand, and this the Holy Spirit might then signify to the apostle.

Verses 29-31. But this I say, &c. — But though I leave every one to his own liberty in the case now mentioned, yet here is what is necessary for all to observe. The time — Of our abode here, and of these worldly enjoyments; is short: it remaineth — It plainly follows; that those who have wives be as though they had none — Namely, as serious, zealous, and active, dead to the world, as devoted to God, as holy in all manner of conversation, preserving themselves from all inordinate affection toward them, and to be prepared to leave them, or to part with them, whenever a wise, unerring, and gracious Providence shall call them so to do. By so easy a transition does the apostle slide from every thing else to the one thing needful, and, forgetting whatever is temporal, is swallowed up in eternity. And they that weep — That sorrow on account of any trouble; as though they wept not — Knowing that the end of temporal troubles, as of temporal joys, is fast approaching, and therefore not being too much concerned, cast down, and distressed on account of them. And they that rejoice, as though they rejoiced not — Knowing the transitory nature of all earthly joys, and therefore tempering their joy with godly fear. And they that buy, as though they possessed not — Considering that they hold nothing here by a certain tenure, but must shortly resign all, and therefore not placing much dependance on any thing secular for happiness; and knowing themselves to be only stewards, and not proprietors of what they possess, and that they must shortly be called to give an account of the use they have made of it. And they that use this world — That is, the comforts and accommodations thereof; as not abusing it — By employing them to other ends than those to which they were intended; or in another manner than that prescribed by the great Proprietor of all, and not seeking happiness therein, but in God: using every thing only in such a manner and degree as most tends to the knowledge and love of him. For the fashion of this world — The whole scheme of it, and the manner and way of living or conversing here, with the several conditions, relations, and connections of life; this marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.

31. Use this world—For every man must, in his sphere, use his little share of this world. Not abusing—Rather, overusing it; that is, grasping it as hard as if it were not only a reality, but the only reality, and our own full possession forever. That is the way men do use, overuse, and so abuse the world. The apostle’s next sentence exposes their mistake. Fashion—The scheme, present phase. The word seems figuratively drawn from the change of scenes in a theatre. Passeth away—And we, as part of its scheme, pass with it. How great the folly of those who use the world as if it was the only permanent thing!

Ver. 29.-31. After giving advice prompted by the present abnormal circumstances and carefully guarded, Paul asserts a great principle which ought to regulate the conduct of all men in all they do.

The season: 1 Corinthians 7:5: our present life, whether it be ended by death or by the coming of Christ.

Cut-short: more graphic than “short,” like “loosed” in 1 Corinthians 7:27. God has compressed into a short period our relations with the present world; in order that we may pass through the world without clinging to it. Even the shortness and uncertainty of life are ordained by God to save us from trusting to material good.

Henceforth: very emphatic, in contrast to our earlier life. As though not having them: remembering that the marriage relation is a passing one, of importance only as it bears on the realities of eternity. They that weep, mentioned before they that rejoice as being more numerous during “the present necessity.” To remember that the causes of our sorrow and our joy are alike passing away, will even now wipe away many tears and moderate our joy.

As though not retaining; the purchased goods. A solemn warning to all who lay up wealth.

The world: the whole realm of things around us; see 1 Corinthians 1:20.

Using-to-the full: eagerly using up all opportunities of gain or pleasure, as though these were the end of life.

By thus giving God's purpose in cutting short the present life, Paul virtually bids us not to cling to the things of earth. And this he supports by saying that the form of this world, i.e. the whole aspect of things around us in the present life, is passing away. Even the mountains and islands (Revelation 6:14; 16:20) will fly from their places; and with them will vanish at once and for ever the complex stage and scenery of the present drama of life. To the eye of Paul, illumined by the light of eternity, the external aspect of the world around is already passing away: 1 John 2:17; 1 Corinthians 2:6; Revelation 21:1; Matthew 5:18; 2 Peter 3:10. For each moment is bearing it towards the fiery grave in which it will soon be buried.

These words are parallel to “the season is cut short;” but are more tremendous. Many rejoice not only in the prevent life as their chief good, but in the thought that their possessions and their fame will abide when they have gone. But Paul reminds us that whatever exists around us is but a part of the passing appearance which the world has assumed for a time and will soon lay aside. Notice (cp. 1 Corinthians 3:13; 4:5; 13:12 etc.) how Paul discusses various details of the present life in the light of eternity.

V. 32. Now I would have you-For this flying moment. Without carefulness-Without any incumbrance of your thoughts. The unmarried man-If he understand and use the advantage he enjoys-Careth only for the things of the Lord, how he may please the Lord.

Verse 32. Without carefulness.] Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remainder of it he shall restrain, and none can harm you if ye be followers of that which is good. We should all take the advice of the poet:- “With patient mind thy course of duty run;

God nothing does, nor suffers to be done,

But thou wouldst do thyself, couldst thou but see

The end of all events as well as He.”

BYROM.

He that is unmarried careth for the things that belong to the Lord] He has nothing to do with a family, and therefore can give his whole time to the service of his Maker, having him alone to please.

Verses 32-35. But — Or now; I would have you — During this flying moment; without carefulness — Or anxiety, amidst all these uncertainties: without any encumbrance or distraction of your thoughts, about the affairs of this short uncertain life, in order that you may freely and cheerfully wait on God in a due attendance on all his ordinances, and may serve him according to his will; and therefore, for the present, I advise you to remain single as you are. For he that is unmarried — If he understand and use the advantage he enjoys; careth chiefly for the things that belong to the Lord — Namely, the Lord Christ; how he may please the Lord — And is in a great degree at liberty to employ his thoughts, cares, and labours, for the advancement of the Redeemer’s kingdom among men; and surely there is no other employment so honourable, so delightful, and, when remote consequences are taken into the account, so profitable. But he that is married careth for the things of the world — And it is his duty so to do, so far as becomes a Christian; how he may please his wife — May accommodate himself to her temper in all lawful things, so as to make her easy and happy, and provide all things needful for her and his family. There is a difference also between a wife and a virgin — Whether the church be under persecution or not. The unmarried woman — Not burdened with a family, if she know and use her privilege; careth chiefly for the things of the Lord — All her time, care, and thoughts, centre in this, how she may be holy both in body and spirit. — This is the standing advantage of a single life in all ages and nations, but who makes a suitable use of it? But she that is married, careth how she may please her husband — And the diversity of humours both in men and women, and the imperfection of even the best tempers, make this sometimes, on both sides, a difficult task; on which account single persons have always some considerable advantages, and especially in times of public danger. And this — Concerning the advantages of a single life; I speak for your profit — To show you what is most advantageous for your souls; not that I may cast a snare upon you — Who are not able to receive this saying; but for that which is comely — Prov to euschmon, for that which is decent, agreeable to your holy calling and profession: and that you may attend upon the Lord — May resolutely and perseveringly wait upon him in the use of all the means of grace, and in a continual attention to the voice of his providence, word, and Spirit. The word euprosedron, rendered attend upon, signifies sitting close by a person, in a good posture to hear: so Mary sat at the feet of Jesus, Luke 10:39: without distraction — Without having the mind drawn from its centre, from its close attention to God, by any person or thing, care or encumbrance whatsoever.

32. But—Rather, and, as he states a wish in accordance with the previous context. You—This pronoun is emphatic. The Thessalonians (2 Thessalonians 3:6-12) who were neglecting their temporal affairs in false expectation, perhaps, of the approaching advent, he ordered to attend to their own business; but to the overworldly Corinthians he gives directions that they, in view of impending trouble, present distress, should remember the transitoriness of the world, and keep from too deeply involving themselves in its complex cares. Without carefulness—With that freedom from care which celibacy affords. Paul does not, by this, favour a mere contemplative, inactive piety, dwelling in the luxury of its own motions. That is the truest inner life which produces the purest, and most energetic outer life. He desired for his Corinthians an exemption from secular cares, that they might consecrate themselves to a life of holy welldoing.

Verse 32b.-34. Anxious about the things of the Lord: quite consistent with without anxiety. And with Philippians 4:6. Cp. 2 Corinthians 11:28. The use of the same word in 1 Corinthians 7:32 and 1 Corinthians 7:33, only reveals to us the total difference, in their nature and spiritual effects, of these two kinds of anxiety. The former, even in “the present distress,” does not expose to, but guards us against, spiritual peril; and prompts to ceaseless “waiting before the Lord,” 1 Corinthians 7:35.

Anxious about the things of the Lord, of the world: not in all cases, but usually. It notes a natural tendency. The married man was compelled to take account of the disposition and pleasure of his wife; and might thus be kept back from that unswerving, and sometimes reckless, courage which in those dark days full loyalty to Christ demanded. But the unmarried man stood alone before his Master, Christ, and need think of nothing but how, whether by avoiding or incurring peril, he might best please Him. Also the wife etc.: of the female sex also 1 Corinthians 7:33 is true. Marriage has put the wife in a position quite removed from that of the unmarried woman: and has thus divided womankind as well as men in reference to anxiety. On the variations of text here, see Appendix B. Holy: subjectively so; see note, Romans 1:7: parallel with, but stronger than, please the Lord. Her anxious purpose is to exist only for God, and to use all her powers and opportunities to work out his purposes. In her body: by using her body and its powers for God only; Romans 12:1.

And her spirit: so that every pulsation of the principle of life may have God for its one aim. The sanctification of the soul, (1 Thessalonians 5:23,) the connecting link (see note, 1 Corinthians 15:44) of body and spirit, is implied in their sanctification. But the married woman's obligation to please her husband makes her anxious about the things of the world, which are needed for his necessities or pleasure; and this may induce forgetfulness that she belongs only to God.

V. 33. But the married careth for the things of the world-And it in his duty so to do, so far as becomes a Christian.

How he may please his wife-And provide all things needful for her and his family.

Verse 33. But he that is married] He has a family to provide for, and his wife to please, as well as to fulfil his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation: the married man has all this to attend to, and besides to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone; the latter is diffused abroad, makes a much more important part of the body social, and provides both for its support and continuance. The single man lives for and does good to himself only; the married man lives both for himself and the public. Both the state and the Church of Christ are dependent on the married man, as from him under God the one has subjects, the other members; while the single man is but an individual in either, and by and by will cease from both, and having no posterity is lost to the public for ever. The married man, therefore, far from being in a state of inferiority to the single man, is beyond him out of the limits of comparison. He can do all the good the other can do, though perhaps sometimes in a different way; and he can do ten thousand goods that the other cannot possibly do. And therefore both himself and his state are to be preferred infinitely before those of the other. Nor could the apostle have meant any thing less; only for the present distress he gave his opinion that it was best for those who were single to continue so. And who does not see the propriety of the advice?

Verses 32-35. But — Or now; I would have you — During this flying moment; without carefulness — Or anxiety, amidst all these uncertainties: without any encumbrance or distraction of your thoughts, about the affairs of this short uncertain life, in order that you may freely and cheerfully wait on God in a due attendance on all his ordinances, and may serve him according to his will; and therefore, for the present, I advise you to remain single as you are. For he that is unmarried — If he understand and use the advantage he enjoys; careth chiefly for the things that belong to the Lord — Namely, the Lord Christ; how he may please the Lord — And is in a great degree at liberty to employ his thoughts, cares, and labours, for the advancement of the Redeemer’s kingdom among men; and surely there is no other employment so honourable, so delightful, and, when remote consequences are taken into the account, so profitable. But he that is married careth for the things of the world — And it is his duty so to do, so far as becomes a Christian; how he may please his wife — May accommodate himself to her temper in all lawful things, so as to make her easy and happy, and provide all things needful for her and his family. There is a difference also between a wife and a virgin — Whether the church be under persecution or not. The unmarried woman — Not burdened with a family, if she know and use her privilege; careth chiefly for the things of the Lord — All her time, care, and thoughts, centre in this, how she may be holy both in body and spirit. — This is the standing advantage of a single life in all ages and nations, but who makes a suitable use of it? But she that is married, careth how she may please her husband — And the diversity of humours both in men and women, and the imperfection of even the best tempers, make this sometimes, on both sides, a difficult task; on which account single persons have always some considerable advantages, and especially in times of public danger. And this — Concerning the advantages of a single life; I speak for your profit — To show you what is most advantageous for your souls; not that I may cast a snare upon you — Who are not able to receive this saying; but for that which is comely — Prov to euschmon, for that which is decent, agreeable to your holy calling and profession: and that you may attend upon the Lord — May resolutely and perseveringly wait upon him in the use of all the means of grace, and in a continual attention to the voice of his providence, word, and Spirit. The word euprosedron, rendered attend upon, signifies sitting close by a person, in a good posture to hear: so Mary sat at the feet of Jesus, Luke 10:39: without distraction — Without having the mind drawn from its centre, from its close attention to God, by any person or thing, care or encumbrance whatsoever.

33. Please his wife—And there is a sad chance that the things that please his wife may not please the Lord. Hence there is a danger in every marriage; but a danger which in many a marriage turns out a safeguard.

Verse 32b.-34. Anxious about the things of the Lord: quite consistent with without anxiety. And with Philippians 4:6. Cp. 2 Corinthians 11:28. The use of the same word in 1 Corinthians 7:32 and 1 Corinthians 7:33, only reveals to us the total difference, in their nature and spiritual effects, of these two kinds of anxiety. The former, even in “the present distress,” does not expose to, but guards us against, spiritual peril; and prompts to ceaseless “waiting before the Lord,” 1 Corinthians 7:35.

Anxious about the things of the Lord, of the world: not in all cases, but usually. It notes a natural tendency. The married man was compelled to take account of the disposition and pleasure of his wife; and might thus be kept back from that unswerving, and sometimes reckless, courage which in those dark days full loyalty to Christ demanded. But the unmarried man stood alone before his Master, Christ, and need think of nothing but how, whether by avoiding or incurring peril, he might best please Him. Also the wife etc.: of the female sex also 1 Corinthians 7:33 is true. Marriage has put the wife in a position quite removed from that of the unmarried woman: and has thus divided womankind as well as men in reference to anxiety. On the variations of text here, see Appendix B. Holy: subjectively so; see note, Romans 1:7: parallel with, but stronger than, please the Lord. Her anxious purpose is to exist only for God, and to use all her powers and opportunities to work out his purposes. In her body: by using her body and its powers for God only; Romans 12:1.

And her spirit: so that every pulsation of the principle of life may have God for its one aim. The sanctification of the soul, (1 Thessalonians 5:23,) the connecting link (see note, 1 Corinthians 15:44) of body and spirit, is implied in their sanctification. But the married woman's obligation to please her husband makes her anxious about the things of the world, which are needed for his necessities or pleasure; and this may induce forgetfulness that she belongs only to God.

V. 34. There is a difference also between a wife and a virgin-Whether the church be under persecution or not.

The unmarried woman-If she know and use her privilege.

Careth only for the things of the Lord-All her time, care, and thoughts centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?

Verse 34. There is a difference also between a wife and a virgin.] That is: There is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy-separated to Divine employments, both in body and spirit. Whereas she that is married careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfil, her husband being obliged to leave to her the care of the family, and all other domestic concerns. On this verse there is a profusion of various readings in MSS., versions, and fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here so as to make them look like sense.

Verses 32-35. But — Or now; I would have you — During this flying moment; without carefulness — Or anxiety, amidst all these uncertainties: without any encumbrance or distraction of your thoughts, about the affairs of this short uncertain life, in order that you may freely and cheerfully wait on God in a due attendance on all his ordinances, and may serve him according to his will; and therefore, for the present, I advise you to remain single as you are. For he that is unmarried — If he understand and use the advantage he enjoys; careth chiefly for the things that belong to the Lord — Namely, the Lord Christ; how he may please the Lord — And is in a great degree at liberty to employ his thoughts, cares, and labours, for the advancement of the Redeemer’s kingdom among men; and surely there is no other employment so honourable, so delightful, and, when remote consequences are taken into the account, so profitable. But he that is married careth for the things of the world — And it is his duty so to do, so far as becomes a Christian; how he may please his wife — May accommodate himself to her temper in all lawful things, so as to make her easy and happy, and provide all things needful for her and his family. There is a difference also between a wife and a virgin — Whether the church be under persecution or not. The unmarried woman — Not burdened with a family, if she know and use her privilege; careth chiefly for the things of the Lord — All her time, care, and thoughts, centre in this, how she may be holy both in body and spirit. — This is the standing advantage of a single life in all ages and nations, but who makes a suitable use of it? But she that is married, careth how she may please her husband — And the diversity of humours both in men and women, and the imperfection of even the best tempers, make this sometimes, on both sides, a difficult task; on which account single persons have always some considerable advantages, and especially in times of public danger. And this — Concerning the advantages of a single life; I speak for your profit — To show you what is most advantageous for your souls; not that I may cast a snare upon you — Who are not able to receive this saying; but for that which is comely — Prov to euschmon, for that which is decent, agreeable to your holy calling and profession: and that you may attend upon the Lord — May resolutely and perseveringly wait upon him in the use of all the means of grace, and in a continual attention to the voice of his providence, word, and Spirit. The word euprosedron, rendered attend upon, signifies sitting close by a person, in a good posture to hear: so Mary sat at the feet of Jesus, Luke 10:39: without distraction — Without having the mind drawn from its centre, from its close attention to God, by any person or thing, care or encumbrance whatsoever.

34. Is difference—The difference stated by Paul between a wife and a virgin is not that virginity is intrinsically holier than marriage, as Romanism teaches, but that it affords advantages for a more exclusively religious life. Married careth… world—In the practical duties of married life her style of Christian character may nevertheless be perfected; yet if all are married, the style of usefulness which celibacy affords is lost. Please her husband—Dr. Poor, on the passage, (in Schaff’s Lange,) well says: “This is not charged upon her as a sin, but it is a part of her obligation of marriage, and is, therefore, expected of her. And if she has married in the Lord, then even this very effort to please her husband may be a part of the service she renders unto the Lord. Yet, while this is so, the obligation of the husband, it must be confessed, not unfrequently presents a temptation to a divided service; and in her endeavours to gratify his wishes, especially if he is of a worldly, or even partially sanctified spirit, is often betrayed into acts which militate against her piety, and interfere with her higher obligations. This is how it happens that many a Christian woman comes to be found absenting herself from the place of prayer, frequenting the ball-room, giving parties on the Sabbath, and in other ways compromising her conscience, to her own spiritual injury and the discredit of her profession. And it is to the danger of such evils, incurred by marriage, that the apostle points.”

Verse 32b.-34. Anxious about the things of the Lord: quite consistent with without anxiety. And with Philippians 4:6. Cp. 2 Corinthians 11:28. The use of the same word in 1 Corinthians 7:32 and 1 Corinthians 7:33, only reveals to us the total difference, in their nature and spiritual effects, of these two kinds of anxiety. The former, even in “the present distress,” does not expose to, but guards us against, spiritual peril; and prompts to ceaseless “waiting before the Lord,” 1 Corinthians 7:35.

Anxious about the things of the Lord, of the world: not in all cases, but usually. It notes a natural tendency. The married man was compelled to take account of the disposition and pleasure of his wife; and might thus be kept back from that unswerving, and sometimes reckless, courage which in those dark days full loyalty to Christ demanded. But the unmarried man stood alone before his Master, Christ, and need think of nothing but how, whether by avoiding or incurring peril, he might best please Him. Also the wife etc.: of the female sex also 1 Corinthians 7:33 is true. Marriage has put the wife in a position quite removed from that of the unmarried woman: and has thus divided womankind as well as men in reference to anxiety. On the variations of text here, see Appendix B. Holy: subjectively so; see note, Romans 1:7: parallel with, but stronger than, please the Lord. Her anxious purpose is to exist only for God, and to use all her powers and opportunities to work out his purposes. In her body: by using her body and its powers for God only; Romans 12:1.

And her spirit: so that every pulsation of the principle of life may have God for its one aim. The sanctification of the soul, (1 Thessalonians 5:23,) the connecting link (see note, 1 Corinthians 15:44) of body and spirit, is implied in their sanctification. But the married woman's obligation to please her husband makes her anxious about the things of the world, which are needed for his necessities or pleasure; and this may induce forgetfulness that she belongs only to God.

V. 35. Not that I may cast a snare upon you-Who are not able to receive this saying.

But for your profit-Who are able.

That ye may resolutely and perseveringly wait upon the Lord-The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Luke 10:39.

Without distraction-Without having the mind drawn any way from its centre; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.

Verse 35. This I speak for your own profit] The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.

Not that I may cast a snare upon you] ouc ina brocon umin epibalw-Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavoured to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the [Arabic] camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop. The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for. For that which is comely, and that ye may attend upon the Lord without distraction,] The original alla prov to euschmon kai euprosedron tw kuriw aperispastwv, of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.

Verses 32-35. But — Or now; I would have you — During this flying moment; without carefulness — Or anxiety, amidst all these uncertainties: without any encumbrance or distraction of your thoughts, about the affairs of this short uncertain life, in order that you may freely and cheerfully wait on God in a due attendance on all his ordinances, and may serve him according to his will; and therefore, for the present, I advise you to remain single as you are. For he that is unmarried — If he understand and use the advantage he enjoys; careth chiefly for the things that belong to the Lord — Namely, the Lord Christ; how he may please the Lord — And is in a great degree at liberty to employ his thoughts, cares, and labours, for the advancement of the Redeemer’s kingdom among men; and surely there is no other employment so honourable, so delightful, and, when remote consequences are taken into the account, so profitable. But he that is married careth for the things of the world — And it is his duty so to do, so far as becomes a Christian; how he may please his wife — May accommodate himself to her temper in all lawful things, so as to make her easy and happy, and provide all things needful for her and his family. There is a difference also between a wife and a virgin — Whether the church be under persecution or not. The unmarried woman — Not burdened with a family, if she know and use her privilege; careth chiefly for the things of the Lord — All her time, care, and thoughts, centre in this, how she may be holy both in body and spirit. — This is the standing advantage of a single life in all ages and nations, but who makes a suitable use of it? But she that is married, careth how she may please her husband — And the diversity of humours both in men and women, and the imperfection of even the best tempers, make this sometimes, on both sides, a difficult task; on which account single persons have always some considerable advantages, and especially in times of public danger. And this — Concerning the advantages of a single life; I speak for your profit — To show you what is most advantageous for your souls; not that I may cast a snare upon you — Who are not able to receive this saying; but for that which is comely — Prov to euschmon, for that which is decent, agreeable to your holy calling and profession: and that you may attend upon the Lord — May resolutely and perseveringly wait upon him in the use of all the means of grace, and in a continual attention to the voice of his providence, word, and Spirit. The word euprosedron, rendered attend upon, signifies sitting close by a person, in a good posture to hear: so Mary sat at the feet of Jesus, Luke 10:39: without distraction — Without having the mind drawn from its centre, from its close attention to God, by any person or thing, care or encumbrance whatsoever.

35. A snare—A lasso by which, being thrown, an animal is caught in its noose; figuratively, a fetter by which one is hampered and burdened. Paul would not lay fetters upon the Corinthians by these injunctions, requiring them to be celibates against their will. His object is their profit. The apostle’s condensed Greek is difficult to be given in exact parallel English, and so our translators have paraphrased it. We translate: I speak not that I may throw a lasso upon you, but in behalf of the becoming, and well-beside-sitting to the Lord, undistractedly. And now our English will need translating about as much as St. Paul’s Greek.

He alludes, we think, to Luke 10:38-42, where see our notes upon the relation between outward and inner piety. Both passages have several of the same peculiar Greek words, and the comparison conclusively proves to our own mind that Paul had read Luke. The word which we literally render well-beside-sitting, has a close parallel with the Greek of Mary’s sat at Jesus’ feet. But among manuscript critics there was a curious contest (see Bloomfield’s Recensio Synoptica) whether the true reading is euparedron, well-beside-sitting, or euprosedron, well-toward-sitting. Anciently the suppliant was accustomed to sit euprosedron, with face toward the altar, and the pupil with face toward the rabbi or sophos; and so we should have expected that Luke would make Mary sit (as our English translation really does) facing Jesus; whereas his real words are parkaqesqeisa, beside-sitting. Without distraction—Produced by worldly cares.

Ver. 35. Parallel with “I spare you,” 1 Corinthians 7:28. Put a rein: fling a noose over you to catch you as animals are caught, in order to deprive you of your liberty. To immature Christians, God's commands often seem like a bridle pulling them back from the way they wish to go. But this was not Paul's purpose in writing this letter. Becoming: that your conduct may be worthy of the dignity of your position. Of this, anxiety is unworthy. It is therefore forbidden, Philippians 4:6; Matthew 6:25-34.

Without-disturbance: literally, without-being-pulled-about. Waiting before the Lord etc.: a second purpose of Paul's advice, viz. that, free from worldly anxiety, not only may their outward conduct be worthy of the gospel but that they may in their inner life present themselves undisturbed by distracting cares before Christ, to hear His voice and feel to the full His life-giving power. All worldly anxiety hinders spiritual communion with God.

We now see Paul's reason for dissuading the unmarried from marriage. The perils of the early Christians tended to create in them great anxiety. But all such was, however excusable, unworthy of the Christian name and obstructive to communion with God. Now, the possession of wife and family increased immensely this anxiety; and gave rise, in many cases, to (1 Corinthians 7:28) severe hardship. Therefore, without wishing to restrict their Christian liberty, but seeking only their benefit, Paul advises his readers not to marry. This advice does not contradict the great truth (Philippians 4:6) that it is the Christian's glorious privilege to be free under all circumstances, married or unmarried, from all anxiety. For we cannot claim “the peace of God” if by our choice we go deliberately into needless peril. We are bound to avoid peril (cp. Matthew 10:23) so far as is consistent with absolute loyalty to Christ. But when, using our best judgment and for the work of God, we go into danger, we may claim, and we shall have, deliverance from fear.

Although “the distress” which prompted Paul's advice has passed away, there are even now cases in which it is rightly adopted in spirit and even in the letter. There are men in the vanguard of the missionary army who, in view of their constant peril, have preferred to forego the happiness of family life, lest care for the safety of wife and children should fetter their daring enterprise as pioneers of the cross. In view of the shortness of time they are content to wait for domestic joys till that Day when they will take their place, their place of honor, in the glorified family of God. 1 Corinthians 7:32-35 contain also a principle of abiding validity, viz. not needlessly to increase our anxieties. In choosing a path in life, and in the conduct of business, it is well to avoid, if practicable, those positions which are likely to give us unseemly care and thus hinder our spiritual life. This has been often forgotten, even by Christians, merely for greater gain; and with terrible results.

V. 36. But if any parent think he should otherwise act indecently-Unbecoming his character.

Toward his virgin daughter, if she be above age, (or of full age,) and need so require, 1 Corinthians 7:9, let them marry-Her suitor and she.

Verse 36. Uncomely towards his virgin] Different meanings have been assigned to this verse; I shall mention three of the principal.

1. “In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity, and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life; he, seeing from his daughter’s circumstances that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might in this case alter his purpose without sin, and let her and her suitor marry.”

2. “The whole verse and its context speaks of young women dedicated to the service of God, who were called parqenoi, virgins, in the primitive Church. And a case is put here, ‘that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed.’“

3. “The apostle by parqenov, does not mean a virgin, but the state of virginity or celibacy, whether in man or woman.” Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus:- It is generally supposed that these three verses relate to virgins under the power of parents and guardians and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, &c. Now this may be true, but it has no foundation in the text, for threin thn eautou parqenon is not to keep his daughter’s, but his own virginity, or rather his purpose of virginity; for, as Phavorinus says, He is called a virgin who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continency. And that this must be the true import of these words appears from this consideration, that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father’s part but on her own; for, let her have a necessity, and surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity, he does well to continue a virgin: and then the phrase, if any man think he behaves himself unseemly towards his virgin, if it be over-aged, and thinks he ought rather to join in marriage, refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say that the time of marriage is from 16 or 17 to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not: let them marry. And then he concludes with those words applied to both cases: so then, both he that marries doeth well, and he that marries not, doeth better.

This last opinion seems to be the true sense of the apostle. It may be necessary to make a few general observations on these verses, summing up what has been said.

1. parqenov here should be considered as implying not a virgin, but the state of virginity or celibacy.

2. uJperakmov, over-aged, must refer to the passing of that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and see Clarke’s note on “1 Corinthians 7:6”.

3. kai outwv ofeilei ginesqai, And need so require; or, if there appear to be a necessity; is to be understood of any particular change in his circumstances or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes.

4. Instead of gameitwsan, let THEM marry, I think gameitw, let HIM marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, in the Arabic, Slavonic, one of the Itala, and St. Augustine. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerome, Ambrosiaster, Sedulius, and Bede. This reading is nearly of the same import with the other: Let him do what he willeth, he sinneth not, let him marry; or, he sinneth not if he marry.

5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose.

6. Instead of o ekgamizwn, he who giveth her in marriage, I purpose to read o gamizwn, he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209, and of some others: with Clement, Methodius, and Basil. thn eautou parqenon, his own virgin, is added after the above, by several very ancient and reputable MSS, as also by the Syriac, Armenian, Vulgate, Æthiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both Divine and human: and he who marrieth not, doeth better, because of the present distress. See 1 Corinthians 7:26.

Verses 36-38. But if any man — Who is a parent or guardian; think that he behaveth himself uncomely — That he should act indecently, or in a manner unbecoming his character, or unsuitably to her credit and reputation; toward his virgin — By hindering her from marriage; if she pass, &c. — Greek, ean h uperakmov, if she be above age, or of full age; and need so require — Kai outwv ofeilei ginesqai, and it be necessary to be so done, whether the necessity ariseth from her conscience and inclination, or her being sought in marriage; let him do what he will — As he sees occasion, according to circumstances, either to marry her, or keep her single. Or, as the words may be rendered, Let him do what she inclineth to; he sinneth not — In complying with her inclination in such a case: let them — Let such virgin daughters, marry — See on verse 9. “As both the Jews and Gentiles reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinion of the Essenes and rigid philosophers, fancied they acted properly in restraining them. The Corinthians, therefore, had judged it necessary to consult the apostle on that head.” Nevertheless — Or but; he that standeth steadfast, &c. — Who continueth firmly persuaded in his mind, that it is no sin in his daughter to remain unmarried; having no necessity — From her opinion, or inclination, or circumstances, to give her in marriage; and hath power over his own will — Which would incline him to desire the increase of his family, and the strengthening of it by new relations; or, who hath the direction of his own will — In that affair, being a freeman, and not a slave; and hath so decreed, &c. — Hath determined this in his mind; to keep his virgin — Unmarried, agreeably to her own inclination; doeth well — Doeth what is preferable. So then he that giveth her in marriage — When need so requires, doeth well — Doth what is lawful, and in his daughter’s case is, on the whole, proper, even in the present distress; but he that giveth her not doeth better — What is better for her, more for her spiritual improvement; because if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that knowledge of, and faith in, the gospel, with holiness in heart and life, which will enable her to adhere to and adorn the cause of Christ in a time of persecution.

36. Behaveth himself uncomely—Either by bringing upon her the discredit of celibacy, or exposing her to the danger of incontinence by disregarding her inclinations. Pass… flower—And so the plea of immaturity is past. So—Refers to marry at the close of the verse. A closer rendering would be, ought so to become. St. Paul, though recognising the absolute legal authority of the parent, holds that the daughter’s wishes, character, and happiness should be the paramount consideration in the Christian parent’s decision. Let him do what he will—What Paul assumes from these considerations will be the father’s purpose. Let them—May mean the daughter and her suitor; or it may refer to daughters, generally, in such circumstances.

Ver. 36.-38. An exception to the advice of 1 Corinthians 7:32-35. His maiden: daughter or ward. Paul here deals specifically with the matter of 1 Corinthians 7:25.

Acts unseemly: if for any reason, in the maiden or in her circumstances, the father thinks that by keeping her unmarried he is acting in a way which will not command respect, etc.

If she be etc.: the only case in which the above exception could occur. Bloom: given as twenty years by Plato, Republic bk. v. 460e. For the reason of 1 Corinthians 7:32-35, early marriages were then specially desirable.

It ought so to be: parallel with acting unseemly, adding to it moral emphasis. Many circumstances might make it not only unseemly but morally wrong for the father to withhold his consent to marriage. In such cases, refusal of consent has often produced serious results. What he wishes; limits this exception to cases in which the father wishes his daughter to marry.

Does not sin: parallel to 1 Corinthians 7:28.

Let them marry: the maiden and he who seeks her hand. This verse admits that there may be cases in which the advice if 1 Corinthians 7:32-35 is unsuitable: and its indefiniteness suggests that this may arise from various causes. Paul declares that in these cases the father may act, without fear of committing sin, according to his own judgment.

V. 37. 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.

Verses 36-38. But if any man — Who is a parent or guardian; think that he behaveth himself uncomely — That he should act indecently, or in a manner unbecoming his character, or unsuitably to her credit and reputation; toward his virgin — By hindering her from marriage; if she pass, &c. — Greek, ean h uperakmov, if she be above age, or of full age; and need so require — Kai outwv ofeilei ginesqai, and it be necessary to be so done, whether the necessity ariseth from her conscience and inclination, or her being sought in marriage; let him do what he will — As he sees occasion, according to circumstances, either to marry her, or keep her single. Or, as the words may be rendered, Let him do what she inclineth to; he sinneth not — In complying with her inclination in such a case: let them — Let such virgin daughters, marry — See on verse 9. “As both the Jews and Gentiles reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinion of the Essenes and rigid philosophers, fancied they acted properly in restraining them. The Corinthians, therefore, had judged it necessary to consult the apostle on that head.” Nevertheless — Or but; he that standeth steadfast, &c. — Who continueth firmly persuaded in his mind, that it is no sin in his daughter to remain unmarried; having no necessity — From her opinion, or inclination, or circumstances, to give her in marriage; and hath power over his own will — Which would incline him to desire the increase of his family, and the strengthening of it by new relations; or, who hath the direction of his own will — In that affair, being a freeman, and not a slave; and hath so decreed, &c. — Hath determined this in his mind; to keep his virgin — Unmarried, agreeably to her own inclination; doeth well — Doeth what is preferable. So then he that giveth her in marriage — When need so requires, doeth well — Doth what is lawful, and in his daughter’s case is, on the whole, proper, even in the present distress; but he that giveth her not doeth better — What is better for her, more for her spiritual improvement; because if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that knowledge of, and faith in, the gospel, with holiness in heart and life, which will enable her to adhere to and adorn the cause of Christ in a time of persecution.

37. Nevertheless—St. Paul now presents the reverse supposition; and the clauses are well explained by being contrasted with each other. Standeth steadfast—Instead of suspecting that he is behaving uncomely. In his heart—Wordsworth well says: “The virgin daughter’s resolves are blended in one with her parents; but the parent (in his decision) gives expression to them. Power over his own will—Opposed to the need so require of the preceding verse. No need or requirement controls his will, so that he can rightly and freely decide for celibacy. Decreed—Rather, judged from the circumstances. Keep his virgin—Instead of giving her to her suitor. The Jewish custom condemned celibacy in all cases; the oriental pagan customs, imported from Buddhism and Brahmanism, assuming the necessary impurity of all matter and all corporeality, condemned marriage. Paul, Christianity, and truth agree with neither, but decide that the propriety of marriage depends upon the facts of the particular case.

Ver. 37. Restatement of the advice of 1 Corinthians 7:32-35 for those cases in which the exception of 1 Corinthians 7:36 does not apply. Stands firm: in his resolve to keep his maiden at home, in contrast to him who “wishes” to give her in marriage. One who in his heart thought it better to keep his daughter at home might be moved from his resolve by the prevalent fear (cp. Sirach 42:9) of having an unmarried daughter, or by other similar reasons. To those not thus moved away, Paul speaks. Not having necessity: where the reasons do not exist which in 1 Corinthians 7:36 made it unseemly or wrong to refuse consent to the marriage. Else he cannot rightly persist in his purpose.

Authority about his own will: When circumstances permit him to do as he wishes. It is an emphatic exposition, in positive form, of the negative not having necessity. Only in this case the father does well to refuse marriage. Determine, or judge: as in 1 Corinthians 2:2; Romans 14:13. This: not to give his daughter in marriage.

In order to keep etc.: purpose of this resolve, viz. to keep his daughter, in those perilous times, under his own control. “If the father is unmoved from this purpose, and is not morally bound by special circumstances, he will do well to carry it out.”

V. 38. Doeth better-If there be no necessity.

Verses 36-38. But if any man — Who is a parent or guardian; think that he behaveth himself uncomely — That he should act indecently, or in a manner unbecoming his character, or unsuitably to her credit and reputation; toward his virgin — By hindering her from marriage; if she pass, &c. — Greek, ean h uperakmov, if she be above age, or of full age; and need so require — Kai outwv ofeilei ginesqai, and it be necessary to be so done, whether the necessity ariseth from her conscience and inclination, or her being sought in marriage; let him do what he will — As he sees occasion, according to circumstances, either to marry her, or keep her single. Or, as the words may be rendered, Let him do what she inclineth to; he sinneth not — In complying with her inclination in such a case: let them — Let such virgin daughters, marry — See on verse 9. “As both the Jews and Gentiles reckoned celibacy dishonourable, some fathers might think it sinful to restrain their daughters from marriage; while others, following the opinion of the Essenes and rigid philosophers, fancied they acted properly in restraining them. The Corinthians, therefore, had judged it necessary to consult the apostle on that head.” Nevertheless — Or but; he that standeth steadfast, &c. — Who continueth firmly persuaded in his mind, that it is no sin in his daughter to remain unmarried; having no necessity — From her opinion, or inclination, or circumstances, to give her in marriage; and hath power over his own will — Which would incline him to desire the increase of his family, and the strengthening of it by new relations; or, who hath the direction of his own will — In that affair, being a freeman, and not a slave; and hath so decreed, &c. — Hath determined this in his mind; to keep his virgin — Unmarried, agreeably to her own inclination; doeth well — Doeth what is preferable. So then he that giveth her in marriage — When need so requires, doeth well — Doth what is lawful, and in his daughter’s case is, on the whole, proper, even in the present distress; but he that giveth her not doeth better — What is better for her, more for her spiritual improvement; because if she agrees to it, by keeping her in his own family unmarried, she will be exposed to fewer temptations than if she were married, and in a better condition for acquiring that knowledge of, and faith in, the gospel, with holiness in heart and life, which will enable her to adhere to and adorn the cause of Christ in a time of persecution.

38. Doeth well—For he avoids the evils of celibacy, though he incurs the evils of matrimony. Doeth better—For he is secure from the evils both of celibacy and matrimony.

Ver. 38. Paul's last word “about maidens.” It is evidently limited by the reason placed in front (1 Corinthians 7:26) of the whole section, “the present distress.” The peculiar circumstances of the early Christians made change in social position undesirable: and the shortness of time made it unimportant. Marriage would add greatly to their anxieties. Therefore, where no special circumstances determined otherwise, Paul advises that the maidens of the church remain such.

Well, better: not a matter of strict right or wrong, but of less or greater advantage. Not that it would be better for him who gives his daughter in marriage not to do so, but that circumstances prevent the more advantageous course. Taking all into account, it is sometimes (e.g. 1 Corinthians 7:9) “better to marry.”

V. 39. Only in the Lord-That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.

Verse 39. The wife is bound by the law] This seems to be spoken in answer to some other question of the Corinthians to this effect: “May a woman remarry whose husband is dead, or who has abandoned her?” To which he replies, in general, That as long as her husband is living the law binds her to him alone; but, if the husband die, she is free to remarry, but only in the Lord; that is she must not marry a heathen nor an irreligious man; and she should not only marry a genuine Christian, but one of her own religious sentiments; for, in reference to domestic peace, much depends on this.

Verses 39, 40. The wife is bound by the law — See on Romans 7:2. Or the apostle may mean the law of the gospel, called the law of faith, and the law of liberty; or he may intend the law of marriage given to Adam and Eve in paradise: is bound to her husband so long as he liveth — This is the general rule, from which is excepted the case of fornication, (Matthew 5:32,) and desertion, verse 15. The apostle repeats what he had enjoined in the preceding part of the chapter, (verses 10-13,) namely, that married Christian women were not to leave their husbands on account of the troubles which in that time of persecution attended the married state. But if her husband be dead — Or if he be justly divorced from her, or maliciously deserts her; she is at liberty to be married, but only in the Lord — That is, let Christians only marry Christians; or let the truly pious only marry the truly pious: a standing direction, and one of the utmost importance. But she is happier — Approaches nearer to the happiness of heaven, which consists in freely enjoying God, and uninterruptedly serving him; if she so abide — Remain a widow; after my judgment — See on verses 6, 25: he speaks only modestly, not doubtingly. And I think that I also — As well as any of you, and no less than the other apostles; have the Spirit of God — Teaching me in all things that concern the religion of Jesus; or, that I am infallibly guided by God’s Spirit, and endued with knowledge and wisdom to determine matters of controversy in the church. The word dokw, rendered I think, in this, as in many other passages, does not express doubting, but certainty, 1 Corinthians 4:9; Mark 10:42; Luke 8:18; 1 Corinthians 11:16; 14:32. From these, and many other examples which might be adduced, it is evident that the word in this verse does not imply that the apostle was in any doubt whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used ironically in reference to, and reproof of, the false teachers and others who called his inspiration in question. Whoever therefore would conclude from hence that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1 Corinthians 2:16; 14:37; and in the other, 1 Corinthians 13:3.

39. The wife… bound—And by parity, doubtless, the husband is under the reciprocal law. Death or adultery is the only dissolution of the tie by the law of Christ, however it may be by the law of any State. The looseness of human laws can justify no laxity in the Church or the individual Christian. To marry in the Lord is either to marry a Christian, or one whom the conscience is assured will not hinder the Christian life, and may become a Christian under connubial Christian influences.

Ver. 39. First a restatement of 1 Corinthians 7:10, as a contrast (cp. Romans 7:1) to a special case, that of widows.

Fall asleep: see under 1 Corinthians 15:18.

Free: Romans 7:3.

Only in the Lord: acting in spiritual union with Christ. This would make marriage with an unbeliever impossible: cp. 2 Corinthians 6:14. And this is the reference which Paul's words naturally suggest. Happier: Romans 4:6. For reasons given in 1 Corinthians 7:34, her position is more desirable.

Thus: in the position in which her husband's death has placed her. An opinion: notification at the end, as (1 Corinthians 7:26) at the beginning, of the section that Paul does not speak with apostolic authority. My: emphatic, revealing his consciousness of the value of his opinion. And I think, etc.: modest proof of this, one which no one can question. Also I: as well as others who claim to have the Spirit of God. To whom he refers, the readers probably knew. Cp. 2 Corinthians 10:7. He speaks, not necessarily of some special apostolic gift, but of the spirit given (Romans 8:9) to all believers, that He may be in them Ephesians 1:17) “A Spirit of wisdom.” The opinion of men actuated by the Spirit of God, and in this proportion, claims our respect. And that Paul had the Spirit in a rich measure, no one could deny. Notice here Doctrine 5, asserted in Romans 8:4.

SECTION 13, the completion and crown of DIV. III., explains and justifies 1 Corinthians 7:1, 8. Paul begins and ends it by saying that he is merely giving an opinion, but one which claims respect. It is not an abiding principle, but advice prompted by special and difficult circumstances. He advises the unmarried to remain as they are; and gives this as a case of the broader principle that in existing circumstances a change in social position is undesirable. But he is careful to say that marriage is not a sin, an opinion he elsewhere (1 Timothy 4:3) condemns as serious error. Yet, though marriage is no sin, it will bring trouble and anxiety. In giving this advice, he wishes not to bridle his readers, but to save them from that which may lead to conduct unworthy of a Christian and may hinder their communion with God. Having given this advice, Paul admits that there are cases in which, from various causes, it is impracticable; and concludes by saying that they will do well to follow his advice if they can. To widows he gives the same advice; but does not find it needful to repeat in their case the exceptions mentioned in reference to maidens.

REVIEW OF DIVISION III. The Corinthian church had written asking advice about marriage; referring perhaps specially to maiden daughters and to those married to heathens. In reply, Paul discusses in § 11 the case of married people; states in § 12 a great principle applicable to all; and shows in § 13 its special applicability in those days to the unmarried. He reminds married believers that Christ has forbidden divorce, and advises them not to separate for any length of time. He advises believers to live even with heathen partners, if the latter wish it. To the unmarried, his advice is conflicting; because conflicting reasons bore upon their case. In 1 Corinthians 7:1, 8 he says that celibacy is good. This assertion he justifies, and thus limits, in 1 Corinthians 7:26, by referring to the present distress; and in 1 Corinthians 7:32-34, by referring to the anxiety which marriage then entailed. Yet in 1 Corinthians 7:2 he seems to set aside this principle as impracticable; and, in 1 Corinthians 7:9, mentions a case, a very common one, in which it is impracticable. But, in spite of this apparent contradiction, the Apostle's meaning is harmonious and clear. The perils of his day made celibacy desirable to those who had full self-control: to others it was dangerous. He seems to contradict his own words because he states great principles bearing in different directions, from which each must select that which suits his own case, known only to himself. Paul's advice for maidens he gives also to widows, without hesitation and without noting any exception. But we notice that further experience or altered circumstances led him (1 Timothy 5:14) to modify this advice. He bases his advice, both to married and unmarried, on the undesirability of change; and his advice to the unmarried, also on the unwisdom of increasing causes of anxiety. And even now, when the distress which made celibacy expedient has almost passed away, these two principles of conduct are still safe and good. We shall do well to be slow to make important changes or to incur anxiety.

V. 40. I also-As well as any of you.

Have the Spirit of God-Teaching me all things. This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1 Corinthians 2:16; 14:37, and the other. 2 Corinthians 13:3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See 1 Corinthians 10:12.

Verse 40. But she is happier if she so abide] If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle’s reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.

After my judgment] According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, 1 Corinthians 7:28: I spare you-I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.

I think-I have the Spirit of God.] dokw de kagw pneuma qeou ecein might be translated, I am CERTAIN that I have the Spirit of God. This sense of dokein (which we translate to seem, to think, to appear, &c.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, to dokein ou pantwv epi amoibolou tattousin oi palaioi alla pollakiv kai epi tou alhqeuein. The word dokein is used by the ancients, not always to express what is DOUBTFUL, but often to express what is TRUE and CERTAIN.-See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for-if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.

1. IN the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.

2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which-the human being can be placed; and consequently that in which most honour may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favour of celibacy; and I have had the opportunity of being acquainted with many who endeavoured to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.

3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages-no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Saviour and his people for a husband or a wife!

4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.

5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.

6. From the 20th to the 23d verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, 1 Corinthians 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word eleuqerov, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways: 1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens. 2. The slave was led before the prætor, and the magistrate laid his wand, called vindicta, on his head, and declared him free. 3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The prætor having laid the rod vindicta upon the slave’s head, pronounced these words, Dico eum liberum esse more Quiritum, “I pronounce him free according to the custom of the Romans.” This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.

7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop’s auditor’s office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty’s commissioners on the public records of the kingdom, in the supplement to Domesday Book.

8. Among our Saxon ancestors manumissions were granted on various accounts: 1. A person might, if able, purchase his own freedom. 2. One man might purchase the freedom of another. 3. Manumissions were granted to procure by their merit the salvation of departed souls. 4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, &c., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.

I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations.

1. The certificate of a man’s having purchased his own freedom. [———Anglo-Saxon———]

[———Anglo-Saxon———]

[———Anglo-Saxon———]

[Anglo-Saxon]

“Here is witnessed, in this book of Christ, that Ælfwig the Red hath redeemed himself from Abbot Ælfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath. May Christ strike him blind

Who this writing perverts.”

This is a usual execration at the end of these forms, and is in rhyme in the original.

2. Certificate of one having purchased the liberty of another. “Here is witnessed, in this book of Christ, that Ædric Atford has redeemed Sægyfa, his daughter, from the Abbot Ælfsig, and from the convent of Bath, to be for ever free, and all her posterity.”

3. Certificate of redemption in behalf of one departed.

“Here is witnessed, in this book of Christ, that Ælfric Scot and Ægelric Scot are manumitted for the soul of Abbot Ælfsig, to perpetual liberty. This was done with the testimony of the whole convent.”

4. Certificate of persons manumitted to be devoted to the service of God. “Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.

May Christ strike him blind

Who this writing perverts.

And he has dedicated her to Christ and St. Peter, in behalf of his mother’s soul.”

9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.

10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad,) and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave’s head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave’s body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical: 1. The pitcher represents the confined, servile state of the slave. 2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life. 3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion. 4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life. 5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom. 6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher. 7. The shedding of the water, rice, flower, &c., over his body, his privilege of enjoying and possessing every heavenly and earthly good. 8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem,) for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.

11. The description that Dr. John Taylor gives, ln his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. “They were held among the Romans, pRomans nullis; pRomans mortuis; pRomans quadrupedibus:—for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master’s; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention.”

When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, 1 Corinthians 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.

12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them. I CORINTHIANS

Verses 39, 40. The wife is bound by the law — See on Romans 7:2. Or the apostle may mean the law of the gospel, called the law of faith, and the law of liberty; or he may intend the law of marriage given to Adam and Eve in paradise: is bound to her husband so long as he liveth — This is the general rule, from which is excepted the case of fornication, (Matthew 5:32,) and desertion, verse 15. The apostle repeats what he had enjoined in the preceding part of the chapter, (verses 10-13,) namely, that married Christian women were not to leave their husbands on account of the troubles which in that time of persecution attended the married state. But if her husband be dead — Or if he be justly divorced from her, or maliciously deserts her; she is at liberty to be married, but only in the Lord — That is, let Christians only marry Christians; or let the truly pious only marry the truly pious: a standing direction, and one of the utmost importance. But she is happier — Approaches nearer to the happiness of heaven, which consists in freely enjoying God, and uninterruptedly serving him; if she so abide — Remain a widow; after my judgment — See on verses 6, 25: he speaks only modestly, not doubtingly. And I think that I also — As well as any of you, and no less than the other apostles; have the Spirit of God — Teaching me in all things that concern the religion of Jesus; or, that I am infallibly guided by God’s Spirit, and endued with knowledge and wisdom to determine matters of controversy in the church. The word dokw, rendered I think, in this, as in many other passages, does not express doubting, but certainty, 1 Corinthians 4:9; Mark 10:42; Luke 8:18; 1 Corinthians 11:16; 14:32. From these, and many other examples which might be adduced, it is evident that the word in this verse does not imply that the apostle was in any doubt whether he was inspired in giving this judgment. It is only a soft way of expressing his certain knowledge of his own inspiration, and may have been used ironically in reference to, and reproof of, the false teachers and others who called his inspiration in question. Whoever therefore would conclude from hence that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1 Corinthians 2:16; 14:37; and in the other, 1 Corinthians 13:3.

Ver. 40. She is happier if she so abide, and serve God as a matron in the church. There is a glory attendant on certain women, and certain ministers, who have lived single with a view to move in a particular sphere of usefulness.

40. Happier—More safe and blessed. So abide—As a widow. St. Paul assumes her power of continence in the case. I think—A modest reserve of language, with, perhaps, delicate reference to the Corinthian party who denied his authority. Yet we receive the inspired validity of the apostolic writings not on the authority of the writers themselves solely, but on the concurrent authority of the apostolic Church which accepted them. A charismatic Church sympathized with the inspired apostles, and from the concurrent witness of the two, under the authority of Christ, did the New Testament Canon grow into existence and authority. See notes at the close of chap. 4. Have… God—A single man has often falsely supposed himself inspired; but the miraculous Church, founded by the Son of God, guided by apostles whom he selected, could not be mistaken in accepting the inspiration of St. Paul. I have the Spirit of God—An expression of amazing energy. The divine Spirit is within the human spirit, so that the outward utterance is the expression of both the divine and the human spirit.