mh_parser/vol_split/46 - 1Corinthians/Chapter 7.xml

<div2 id="iCor.viii" n="viii" next="iCor.ix" prev="iCor.vii" progress="45.49%" title="Chapter VII">
<h2 id="iCor.viii-p0.1">F I R S T   C O R I N T H I A N
S.</h2>
<h3 id="iCor.viii-p0.2">CHAP. VII.</h3>
<p class="intro" id="iCor.viii-p1">In this chapter the apostle answers some cases
proposed to him by the Corinthians about marriage. He, I. Shows
them that marriage was appointed as a remedy against fornication,
and therefore that persons had better marry than burn, <scripRef id="iCor.viii-p1.1" osisRef="Bible:1Cor.7.1-1Cor.7.9" parsed="|1Cor|7|1|7|9" passage="1Co 7:1-9">ver. 1-9</scripRef>. II. He gives direction to
those who are married to continue together, though they might have
an unbelieving relative, unless the unbeliever would part, in which
case a Christian would not be in bondage, <scripRef id="iCor.viii-p1.2" osisRef="Bible:1Cor.7.10-1Cor.7.16" parsed="|1Cor|7|10|7|16" passage="1Co 7:10-16">ver. 10-16</scripRef>. III. He shows them that
becoming Christians does not change their external state; and
therefore advises every one to continue, in the general, in that
state in which he was called, <scripRef id="iCor.viii-p1.3" osisRef="Bible:1Cor.7.17-1Cor.7.24" parsed="|1Cor|7|17|7|24" passage="1Co 7:17-24">ver.
17-24</scripRef>. IV. He advises them, by reason of the present
distress, to keep themselves unmarried; hints the shortness of
time, and how they should improve it, so as to grow dead and
indifferent to the comforts of the world; and shows them how
worldly cares hinder their devotions, and distract them in the
service of God, <scripRef id="iCor.viii-p1.4" osisRef="Bible:1Cor.7.25-1Cor.7.35" parsed="|1Cor|7|25|7|35" passage="1Co 7:25-35">ver.
25-35</scripRef>. V. He directs them in the disposal of their
virgins, <scripRef id="iCor.viii-p1.5" osisRef="Bible:1Cor.7.36-1Cor.7.38" parsed="|1Cor|7|36|7|38" passage="1Co 7:36-38">ver. 36-38</scripRef>. VI.
And closes the chapter with advice to widows how to dispose of
themselves in that state, <scripRef id="iCor.viii-p1.6" osisRef="Bible:1Cor.7.39-1Cor.7.40" parsed="|1Cor|7|39|7|40" passage="1Co 7:39,40">ver. 39,
40</scripRef>.</p>
<scripCom id="iCor.viii-p1.7" osisRef="Bible:1Cor.7" parsed="|1Cor|7|0|0|0" passage="1Co 7" type="Commentary"/>
<scripCom id="iCor.viii-p1.8" osisRef="Bible:1Cor.7.1-1Cor.7.9" parsed="|1Cor|7|1|7|9" passage="1Co 7:1-9" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.1-1Cor.7.9">
<h4 id="iCor.viii-p1.9">Against Fornication. (<span class="smallcaps" id="iCor.viii-p1.10">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p2">1 Now concerning the things whereof ye wrote
unto me: <i>It is</i> good for a man not to touch a woman.   2
Nevertheless, <i>to avoid</i> fornication, let every man have his
own wife, and let every woman have her own husband.   3 Let
the husband render unto the wife due benevolence: and likewise also
the wife unto the husband.   4 The wife hath not power of her
own body, but the husband: and likewise also the husband hath not
power of his own body, but the wife.   5 Defraud ye not one
the other, except <i>it be</i> with consent for a time, that ye may
give yourselves to fasting and prayer; and come together again,
that Satan tempt you not for your incontinency.   6 But I
speak this by permission, <i>and</i> not of commandment.   7
For I would that all men were even as I myself. But every man hath
his proper gift of God, one after this manner, and another after
that.   8 I say therefore to the unmarried and widows, It is
good for them if they abide even as I.   9 But if they cannot
contain, let them marry: for it is better to marry than to
burn.</p>
<p class="indent" id="iCor.viii-p3">The apostle comes now, as a faithful and
skilful casuist, to answer some cases of conscience which the
Corinthians had proposed to him. Those were <i>things whereof they
wrote to him,</i> <scripRef id="iCor.viii-p3.1" osisRef="Bible:1Cor.7.1" parsed="|1Cor|7|1|0|0" passage="1Co 7:1"><i>v.</i>
1</scripRef>. As the lips of ministers should <i>keep
knowledge,</i> so the people should <i>ask the law at their
mouths.</i> The apostle was as ready to resolve as they were to
propose their doubts. In the former chapter, he warns them to avoid
fornication; here he gives some directions about marriage, the
remedy God had appointed for it. He tells them in general,</p>
<p class="indent" id="iCor.viii-p4">I. That it was good, in that juncture of
time at least, to abstain from marriage altogether: <i>It is good
for a man not to touch a woman</i> (not to take her to wife), by
good here not understanding what is so conformable to the mind and
will of God as if to do otherwise were sin, an extreme into which
many of the ancients have run in favour of celibacy and virginity.
Should the apostle be understood in this sense, he would contradict
much of the rest of his discourse. But it is good, that is, either
abstracting from circumstances there are many things in which the
state of celibacy has the advantage above the marriage state; or
else <i>at this juncture,</i> by reason of the distress of the
Christian church, it would be a convenience for Christians to keep
themselves single, provided they have the gift of continency, and
at the same time can keep themselves chaste. The expression also
may carry in it an intimation that Christians must avoid all
occasions of this sin, and flee all fleshly lusts, and incentives
to them; must neither look on nor touch a woman, so as to provoke
lustful inclinations. Yet,</p>
<p class="indent" id="iCor.viii-p5">II. He informs them that marriage, and the
comforts and satisfactions of that state, are by divine wisdom
prescribed for preventing fornication (<scripRef id="iCor.viii-p5.1" osisRef="Bible:1Cor.7.2" parsed="|1Cor|7|2|0|0" passage="1Co 7:2"><i>v.</i> 2</scripRef>),
<b><i>Porneias</i></b>—<i>Fornications,</i> all sorts of lawless
lust. To avoid these, <i>Let every man,</i> says he, <i>have his
own wife, and every woman her own husband;</i> that is, marry, and
confine themselves to their own mates. And, when they are married,
let each render the other <i>due benevolence</i> (<scripRef id="iCor.viii-p5.2" osisRef="Bible:1Cor.7.3" parsed="|1Cor|7|3|0|0" passage="1Co 7:3"><i>v.</i> 3</scripRef>), consider the disposition
and exigency of each other, and render conjugal duty, which is
owing to each other. For, as the apostle argues (<scripRef id="iCor.viii-p5.3" osisRef="Bible:1Cor.7.4" parsed="|1Cor|7|4|0|0" passage="1Co 7:4"><i>v.</i> 4</scripRef>), in the married state neither
person has power over his own body, but has delivered it into the
power of the other, the wife hers into the power of the husband,
the husband his into the power of the wife. Note, Polygamy, or the
marriage of more persons than one, as well as adultery, must be a
breach of marriage-covenants, and a violation of the partner's
rights. And therefore they should not defraud one another of the
use of their bodies, nor any other of the comforts of the conjugal
state, appointed of God for keeping <i>the vessel in sanctification
and honour,</i> and preventing the lusts of uncleanness, except it
be <i>with mutual consent</i> (<scripRef id="iCor.viii-p5.4" osisRef="Bible:1Cor.7.5" parsed="|1Cor|7|5|0|0" passage="1Co 7:5"><i>v.</i> 5</scripRef>) and <i>for a time</i> only, while
they employ themselves in some extraordinary duties of religion,
<i>or give themselves to fasting and prayer.</i> Note, Seasons of
deep humiliation require abstinence from lawful pleasures. But this
separation between husband and wife must not be for a continuance,
lest they expose themselves to Satan's temptations, by reason of
their incontinence, or inability to contain. Note, Persons expose
themselves to great danger by attempting to perform what is above
their strength, and at the same time not bound upon them by any law
of God. If they abstain from lawful enjoyments, they may be
ensnared into unlawful ones. The remedies God hath provided against
sinful inclinations are certainly best.</p>
<p class="indent" id="iCor.viii-p6">III. The apostle limits what he had said
about <i>every man's having his own wife,</i> &amp;c. (<scripRef id="iCor.viii-p6.1" osisRef="Bible:1Cor.7.2" parsed="|1Cor|7|2|0|0" passage="1Co 7:2"><i>v.</i> 2</scripRef>): <i>I speak this by
permission, not of command.</i> He did not lay it as an injunction
upon every man to marry without exception. Any man might marry. No
law of God prohibited the thing. But, on the other hand, not law
bound a man to marry so that he sinned if he did not; I mean,
unless his circumstances required it for preventing the lust of
uncleanness. It was a thing in which men, by the laws of God, were
in a great measure left at liberty. And therefore Paul did not bind
every man to marry, though every man had an allowance. No, he
<i>could wish all men were as himself</i> (<scripRef id="iCor.viii-p6.2" osisRef="Bible:1Cor.7.7" parsed="|1Cor|7|7|0|0" passage="1Co 7:7"><i>v.</i> 7</scripRef>), that is, single, and capable of
living continently in that state. There were several conveniences
in it, which at that season, if not at others, made it more
eligible in itself. Note, It is a mark of true goodness to wish all
men as happy as ourselves. But it did not answer the intentions of
divine Providence as well for all men to have as much command of
this appetite as Paul had. It was a gift vouchsafed to such persons
as Infinite Wisdom thought proper: <i>Every one hath his proper
gift of God, one after this manner and another after that.</i>
Natural constitutions vary; and, where there may not be much
difference in the constitution, different degrees of grace are
vouchsafed, which may give some a greater victory over natural
inclination than others. Note, The gifts of God, both in nature and
grace, are variously distributed. Some have them after this manner
and some after that. Paul could wish all men were as himself, but
<i>all men cannot receive such a saying, save those to whom it is
given,</i> <scripRef id="iCor.viii-p6.3" osisRef="Bible:Matt.19.11" parsed="|Matt|19|11|0|0" passage="Mt 19:11">Matt. xix.
11</scripRef>.</p>
<p class="indent" id="iCor.viii-p7">IV. He sums up his sense on this head
(<scripRef id="iCor.viii-p7.1" osisRef="Bible:1Cor.7.9-1Cor.7.10" parsed="|1Cor|7|9|7|10" passage="1Co 7:9,10"><i>v.</i> 9, 10</scripRef>): <i>I
say therefore to the unmarried and widows,</i> to those in a state
of virginity or widowhood, <i>It is good for them if they abide
even as I.</i> There are many conveniences, and especially at this
juncture, in a single state, to render it preferable to a married
one. It is convenient therefore <i>that the unmarried abide as
I,</i> which plainly implies that Paul was at that time unmarried.
<i>But, if they cannot contain, let them marry; for it is better to
marry than to burn.</i> This is God's remedy for lust. The fire may
be quenched by the means he has appointed. And marriage, with all
its inconveniences, is much better than to burn with impure and
lustful desires. <i>Marriage is honourable in all;</i> but it is a
duty in those who cannot contain nor conquer those
inclinations.</p>
</div><scripCom id="iCor.viii-p7.2" osisRef="Bible:1Cor.7.10-1Cor.7.16" parsed="|1Cor|7|10|7|16" passage="1Co 7:10-16" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.10-1Cor.7.16">
<h4 id="iCor.viii-p7.3">Inviolability of the Marriage
Bond. (<span class="smallcaps" id="iCor.viii-p7.4">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p8">10 And unto the married I command, <i>yet</i>
not I, but the Lord, Let not the wife depart from <i>her</i>
husband:   11 But and if she depart, let her remain unmarried,
or be reconciled to <i>her</i> husband: and let not the husband put
away <i>his</i> wife.   12 But to the rest speak I, not the
Lord: If any brother hath a wife that believeth not, and she be
pleased to dwell with him, let him not put her away.   13 And
the woman which hath a husband that believeth not, and if he be
pleased to dwell with her, let her not leave him.   14 For the
unbelieving husband is sanctified by the wife, and the unbelieving
wife is sanctified by the husband: else were your children unclean;
but now are they holy.   15 But if the unbelieving depart, let
him depart. A brother or a sister is not under bondage in such
<i>cases:</i> but God hath called us to peace.   16 For what
knowest thou, O wife, whether thou shalt save <i>thy</i> husband?
or how knowest thou, O man, whether thou shalt save <i>thy</i>
wife?</p>
<p class="indent" id="iCor.viii-p9">In this paragraph the apostle gives them
direction in a case which must be very frequent in that age of the
world, especially among the Jewish converts; I mean whether they
were to live with heathen relatives in a married state. Moses's law
permitted divorce; and there was a famous instance in the Jewish
state, when the people were obliged to put away their idolatrous
wives, <scripRef id="iCor.viii-p9.1" osisRef="Bible:Ezra.10.3" parsed="|Ezra|10|3|0|0" passage="Ezr 10:3">Ezra x. 3</scripRef>. This
might move a scruple in many minds, whether converts to
Christianity were not bound to put away or desert their mates,
continuing infidels. Concerning this matter the apostle here gives
direction. And,</p>
<p class="indent" id="iCor.viii-p10">I. In general, he tells them that marriage,
by Christ's command, is for life; and therefore those who are
married must not think of separation. The wife <i>must not depart
from the husband</i> (<scripRef id="iCor.viii-p10.1" osisRef="Bible:1Cor.7.10" parsed="|1Cor|7|10|0|0" passage="1Co 7:10"><i>v.</i>
10</scripRef>), nor the <i>husband put away his wife,</i> <scripRef id="iCor.viii-p10.2" osisRef="Bible:1Cor.7.11" parsed="|1Cor|7|11|0|0" passage="1Co 7:11"><i>v.</i> 11</scripRef>. This <i>I command,</i>
says the apostle; <i>yet not I, but the Lord.</i> Not that he
commanded any thing of his own head, or upon his own authority.
Whatever he commanded was the Lord's command, dictated by his
Spirit and enjoined by his authority. But his meaning is that the
Lord himself, with his own mouth, had forbidden such separations,
<scripRef id="iCor.viii-p10.3" osisRef="Bible:Matt.5.32 Bible:Matt.19.9 Bible:Mark.10.11 Bible:Luke.16.18" parsed="|Matt|5|32|0|0;|Matt|19|9|0|0;|Mark|10|11|0|0;|Luke|16|18|0|0" passage="Mt 5:32,19:9,Mk 10:11,Lu 16:18">Matt. v. 32;
xix. 9; Mark x. 11; Luke xvi. 18</scripRef>. Note, Man and wife
cannot separate at pleasure, nor dissolve, when they will, their
matrimonial bonds and relation. They must not separate for any
other cause than what Christ allows. And therefore the apostle
advises that if any woman had been separated, either by a voluntary
act of her own or by an act of her husband, she should continue
unmarried, and seek reconciliation with her husband, that they
might cohabit again. Note, Husbands and wives should not quarrel at
all, or should be quickly reconciled. They are bound to each other
for life. The divine law allows of no separation. They cannot throw
off the burden, and therefore should set their shoulders to it, and
endeavour to make it as light to each other as they can.</p>
<p class="indent" id="iCor.viii-p11">II. He brings the general advice home to
the case of such as had an unbelieving mate (<scripRef id="iCor.viii-p11.1" osisRef="Bible:1Cor.7.12" parsed="|1Cor|7|12|0|0" passage="1Co 7:12"><i>v.</i> 12</scripRef>): <i>But to the rest speak I,
not the Lord;</i> that is, the Lord had not so expressly spoken to
this case as to the former divorce. It does not mean that the
apostle spoke without authority from the Lord, or decided this case
by his own wisdom, without the inspiration of the Holy Ghost. He
closes this subject with a declaration to the contrary (<scripRef id="iCor.viii-p11.2" osisRef="Bible:1Cor.7.40" parsed="|1Cor|7|40|0|0" passage="1Co 7:40"><i>v.</i> 40</scripRef>), I think <i>also that I
have the Spirit of God.</i> But, having thus prefaced his advice,
we may attend,</p>
<p class="indent" id="iCor.viii-p12">1. To the advice itself, which is that if
an unbelieving husband or wife were pleased to dwell with a
Christian relative, the other should not separate. The husband
should not put away an unbelieving wife, nor the wife leave an
unbelieving husband, <scripRef id="iCor.viii-p12.1" osisRef="Bible:1Cor.7.12-1Cor.7.13" parsed="|1Cor|7|12|7|13" passage="1Co 7:12,13"><i>v.</i> 12,
13</scripRef>. The Christian calling did not dissolve the marriage
covenant, but bind it the faster, by bringing it back to the
original institution, limiting it to two persons, and binding them
together for life. The believer is not by faith in Christ loosed
from matrimonial bonds to an unbeliever, but is at once bound and
made apt to be a better relative. But, though a believing wife or
husband should not separate from an unbelieving mate, yet if the
unbelieving relative desert the believer, and no means can
reconcile to a cohabitation, in such <i>a case a brother or sister
is not in bondage</i> (<scripRef id="iCor.viii-p12.2" osisRef="Bible:1Cor.7.15" parsed="|1Cor|7|15|0|0" passage="1Co 7:15"><i>v.</i>
15</scripRef>), not tied up to the unreasonable humour, and bound
servilely to follow or cleave to the malicious deserter, or not
bound to live unmarried after all proper means for reconciliation
have been tried, at least of the deserter contract another marriage
or be guilty of adultery, which was a very easy supposition,
because a very common instance among the heathen inhabitants of
Corinth. In such a case the deserted person must be free to marry
again, and it is granted on all hands. And some think that such a
malicious desertion is as much a dissolution of the
marriage-covenant as death itself. For how is it possible that
<i>the two shall be one flesh</i> when the one is maliciously bent
to part from or put away the other? Indeed, the deserter seems
still bound by the matrimonial contract; and therefore the apostle
says (<scripRef id="iCor.viii-p12.3" osisRef="Bible:1Cor.7.11" parsed="|1Cor|7|11|0|0" passage="1Co 7:11"><i>v.</i> 11</scripRef>), <i>If
the woman depart from her husband</i> upon the account of his
infidelity, <i>let her remain unmarried.</i> But the deserted party
seems to be left more at liberty (I mean supposing all the proper
means have been used to reclaim the deserter, and other
circumstances make it necessary) to marry another person. It does
not seem reasonable that they should be still bound, when it is
rendered impossible to perform conjugal duties or enjoy conjugal
comforts, through the mere fault of their mate: in such a case
marriage would be a state of servitude indeed. But, whatever
liberty be indulged Christians in such a case as this, they are not
allowed, for the mere infidelity of a husband or wife, to separate;
but, if the unbeliever be willing, they should continue in the
relation, and cohabit as those who are thus related. This is the
apostle's general direction.</p>
<p class="indent" id="iCor.viii-p13">2. We have here the reasons of this advice.
(1.) Because the relation or state is sanctified by the holiness of
either party: <i>For the unbelieving husband is sanctified by the
wife, and the unbelieving wife by the husband</i> (<scripRef id="iCor.viii-p13.1" osisRef="Bible:1Cor.7.14" parsed="|1Cor|7|14|0|0" passage="1Co 7:14"><i>v.</i> 14</scripRef>), or <i>hath been
sanctified.</i> The relation itself, and the conjugal use of each
other, are sanctified to the believer. <i>To the pure all things
are pure,</i> <scripRef id="iCor.viii-p13.2" osisRef="Bible:Titus.1.15" parsed="|Titus|1|15|0|0" passage="Tit 1:15">Tit. i. 15</scripRef>.
Marriage is a divine institution; it is a compact for life, by
God's appointment. Had converse and congress with unbelievers in
that relation defiled the believer, or rendered him or her
offensive to God, the ends of marriage would have been defeated,
and the comforts of it in a manner destroyed, in the circumstances
in which Christians then were. But the apostle tells them that,
though they were yoked with unbelievers, yet, if they themselves
were holy, marriage was to them a holy state, and marriage
comforts, even with an unbelieving relative, were sanctified
enjoyments. It was no more displeasing to God for them to continue
to live as they did before, with their unbelieving or heathen
relation, than if they had become converts together. If one of the
relatives had become holy, nothing of the duties or lawful comforts
of the married state could defile them, and render them displeasing
to God, though the other were a heathen. He is sanctified for the
wife's sake. She is sanctified for the husband's sake. Both are one
flesh. He is to be reputed clean who is one flesh with her that is
holy, and <i>vice versâ: Else were your children unclean, but now
are they holy</i> (<scripRef id="iCor.viii-p13.3" osisRef="Bible:1Cor.7.14" parsed="|1Cor|7|14|0|0" passage="1Co 7:14"><i>v.</i>
14</scripRef>), that is, they would be heathen, out of the pale of
the church and covenant of God. They would not be of the holy seed
(as the Jews are called, <scripRef id="iCor.viii-p13.4" osisRef="Bible:Isa.6.13" parsed="|Isa|6|13|0|0" passage="Isa 6:13">Isa. vi.
13</scripRef>), but common and unclean, in the same sense as
heathens in general were styled in the apostle's vision, <scripRef id="iCor.viii-p13.5" osisRef="Bible:Acts.10.28" parsed="|Acts|10|28|0|0" passage="Ac 10:28">Acts x. 28</scripRef>. This way of speaking is
according to the dialect of the Jews, among whom a child begotten
by parents yet heathens, was said to be begotten <i>out of
holiness;</i> and a child begotten by parents made proselytes was
said to be begotten <i>intra sanctitatem—within the holy
enclosure.</i> Thus Christians are called commonly <i>saints;</i>
such they are by profession, separated to be a peculiar people of
God, and as such distinguished from the world; and therefore the
children born to Christians, though married to unbelievers, are not
to be reckoned as part of the world, but of the church, a holy, not
a common and unclean seed. "Continue therefore to live even with
unbelieving relatives; for, if you are holy, the relation is so,
the state is so, you may make a holy use even of an unbelieving
relative, in conjugal duties, and your seed will be holy too." What
a comfort is this, where both relatives are believers! (2.) Another
reason is that <i>God hath called Christians to peace,</i>
<scripRef id="iCor.viii-p13.6" osisRef="Bible:1Cor.7.15" parsed="|1Cor|7|15|0|0" passage="1Co 7:15"><i>v.</i> 15</scripRef>. The Christian
religion obliges us to act peaceably in all relations, natural and
civil. We are bound, <i>as much as in us lies, to live peaceably
with all men</i> (<scripRef id="iCor.viii-p13.7" osisRef="Bible:Rom.12.18" parsed="|Rom|12|18|0|0" passage="Ro 12:18">Rom. xii.
18</scripRef>), and therefore surely to promote the peace and
comfort of our nearest relatives, those with whom we are one flesh,
nay, though they should be infidels. Note, It should be the labour
and study of those who are married to make each other as easy and
happy as possible. (3.) A third reason is that it is possible for
the believing relative to be an instrument of the other's salvation
(<scripRef id="iCor.viii-p13.8" osisRef="Bible:1Cor.7.16" parsed="|1Cor|7|16|0|0" passage="1Co 7:16"><i>v.</i> 16</scripRef>): <i>What
knowest thou, O wife, whether thou shalt save thy husband?</i>
Note, It is the plain duty of those in so near a relation to seek
the salvation of those to whom they are related. "Do not separate.
There is other duty now called for. The conjugal relation calls for
the most close and endeared affection; it is a contract for life.
And should a Christian desert a mate, when an opportunity offers to
give the most glorious proof of love? Stay, and labour heartily for
the conversion of thy relative. Endeavour to save a soul. Who knows
but this may be the event? It is not impossible. And, though there
be no great probability, saving a soul is so good and glorious a
service that the bare possibility should put one on exerting one's
self." Note, Mere possibility of success should be a sufficient
motive with us to use our diligent endeavours for saving the souls
of our relations. "<i>What know I but I may save his soul?</i>
should move me to attempt it."</p>
</div><scripCom id="iCor.viii-p13.9" osisRef="Bible:1Cor.7.17-1Cor.7.24" parsed="|1Cor|7|17|7|24" passage="1Co 7:17-24" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.17-1Cor.7.24">
<h4 id="iCor.viii-p13.10">Christian Contentment. (<span class="smallcaps" id="iCor.viii-p13.11">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p14">17 But as God hath distributed to every man, as
the Lord hath called every one, so let him walk. And so ordain I in
all churches.   18 Is any man called being circumcised? let
him not become uncircumcised. Is any called in uncircumcision? let
him not be circumcised.   19 Circumcision is nothing, and
uncircumcision is nothing, but the keeping of the commandments of
God.   20 Let every man abide in the same calling wherein he
was called.   21 Art thou called <i>being</i> a servant? care
not for it: but if thou mayest be made free, use <i>it</i> rather.
  22 For he that is called in the Lord, <i>being</i> a
servant, is the Lord's freeman: likewise also he that is called,
<i>being</i> free, is Christ's servant.   23 Ye are bought
with a price; be not ye the servants of men.   24 Brethren,
let every man, wherein he is called, therein abide with God.</p>
<p class="indent" id="iCor.viii-p15">Here the apostle takes occasion to advise
them to continue in the state and condition in which Christianity
found them, and in which they became converts to it. And here,</p>
<p class="indent" id="iCor.viii-p16">I. He lays down this rule in general—<i>as
God hath distributed to every one.</i> Note, Our states and
circumstances in this world are distributions of divine Providence.
<i>This fixes the bounds of men's habitations,</i> and orders their
steps. God setteth up and pulleth down. And again, <i>As the Lord
hath called every one, so let him walk.</i> Whatever his
circumstances or condition was when he was converted to
Christianity, let him abide therein, and suit his conversation to
it. The rules of Christianity reach every condition. And in every
state a man may live so as to be a credit to it. Note, It is the
duty of every Christian to suit his behaviour to his condition and
the rules of religion, to be content with his lot, and conduct
himself in his rank and place as becomes a Christian. The apostle
adds that this was a general rule, to be observed at all times and
in all places; <i>So ordain I in all churches.</i></p>
<p class="indent" id="iCor.viii-p17">II. He specifies particular cases; as, 1.
That of circumcision. <i>Is any man called being circumcised? Let
him not be uncircumcised. Is any man called being uncircumcised?
Let him not be circumcised.</i> It matters not whether a man be a
Jew or Gentile, within the covenant of peculiarity made with
Abraham or without it. He who is converted, being a Jew, has no
need to give himself uneasiness upon that head, and wish himself
uncircumcised. Nor, is he who is converted from Gentilism under an
obligation to be circumcised: nor should he be concerned because he
wants that mark of distinction which did heretofore belong to the
people of God. For, as the apostle goes on, <i>circumcision is
nothing, and uncircumcision is nothing, but keeping the
commandments of God,</i> <scripRef id="iCor.viii-p17.1" osisRef="Bible:1Cor.7.19" parsed="|1Cor|7|19|0|0" passage="1Co 7:19"><i>v.</i>
19</scripRef>. In point of acceptance with God, it is neither here
nor there whether men be circumcised or not. Note, It is practical
religion, sincere obedience to the commands of God, on which the
gospel lays stress. External observances without internal piety are
as nothing. Therefore let every man abide <i>in the calling</i>
(the state) <i>wherein he was called,</i> <scripRef id="iCor.viii-p17.2" osisRef="Bible:1Cor.7.20" parsed="|1Cor|7|20|0|0" passage="1Co 7:20"><i>v.</i> 20</scripRef>. 2. That of servitude and
freedom. It was common in that age of the world for many to be in a
state of slavery, bought and sold for money, and so the property of
those who purchased them. "Now," says the apostle, "<i>art thou
called being a servant? Care not for it.</i> Be not over-solicitous
about it. It is not inconsistent with thy duty, profession, or
hopes, as a Christian. <i>Yet, if thou mayest be made free, use it
rather,</i>" <scripRef id="iCor.viii-p17.3" osisRef="Bible:1Cor.7.21" parsed="|1Cor|7|21|0|0" passage="1Co 7:21"><i>v.</i> 21</scripRef>.
There are many conveniences in a state of freedom above that of
servitude: a man has more power over himself, and more command of
his time, and is not under the control of another lord; and
therefore liberty is the more eligible state. But men's outward
condition does neither hinder nor promote their acceptance with
God. For he that is called <i>being a servant is the Lord's
freed-man</i>—<b><i>apeleutheros,</i></b> <i>as he that is called
being free is the Lord's servant.</i> Though he be not discharged
from his master's service, he is freed from the dominion and
vassalage of sin. Though he be not enslaved to Christ, yet he is
bound to yield himself up wholly to his pleasure and service; and
yet that service is perfect freedom. Note, Our comfort and
happiness depend on what we are to Christ, not what we are in the
world. The goodness of our outward condition does not discharge us
from the duties of Christianity, nor the badness of it debar us
from Christian privileges. He who is a slave may yet be a Christian
freeman; he who is a freeman may yet be Christ's servant. He is
bought with a price, and should not therefore be the servant of
man. Not that he must quit the service of his master, or not take
all proper measures to please him (this were to contradict the
whole scope of the apostle's discourse); but he must not be so the
servant of men but that Christ's will must be obeyed, and regarded,
more than his master's. He has paid a much dearer price for him,
and has a much fuller property in him. He is to be served and
obeyed without limitation or reserve. Note, The servants of Christ
should be at the absolute command of no other master besides
himself, should serve no man, any further than is consistent with
their duty to him. <i>No man can serve two masters.</i> Though some
understand this passage of persons being bought out of slavery by
the bounty and charity of fellow-Christians; and read the passage
thus, <i>Have you been redeemed out of slavery with a price? Do not
again become enslaved;</i> just as before he had advised that, if
in slavery they had any prospect of being made free, they should
choose it rather. This meaning the words will bear, but the other
seems the more natural. See <scripRef id="iCor.viii-p17.4" osisRef="Bible:1Cor.6.20" parsed="|1Cor|6|20|0|0" passage="1Co 6:20"><i>ch.</i>
vi. 20</scripRef>.</p>
<p class="indent" id="iCor.viii-p18">III. He sums up his advice: <i>Let every
man wherein he is called abide therein with God,</i> <scripRef id="iCor.viii-p18.1" osisRef="Bible:1Cor.7.24" parsed="|1Cor|7|24|0|0" passage="1Co 7:24"><i>v.</i> 24</scripRef>. This is to be
understood of the state wherein a man is converted to Christianity.
No man should make his faith or religion an argument to break
through any natural or civil obligations. He should quietly and
comfortably abide in the condition in which he is; and this he may
well do, when he may abide therein with God. Note, The special
presence and favour of God are not limited to any outward condition
or performance. He may enjoy it who is circumcised; and so may he
who is uncircumcised. He who is bound may have it as well as he who
is free. In this respect <i>there is neither Greek nor Jew,
circumcision nor uncircumcision, barbarian nor Scythian, bond nor
free,</i> <scripRef id="iCor.viii-p18.2" osisRef="Bible:Col.3.11" parsed="|Col|3|11|0|0" passage="Col 3:11">Col. iii. 11</scripRef>. The
favour of God is not bound.</p>
</div><scripCom id="iCor.viii-p18.3" osisRef="Bible:1Cor.7.25-1Cor.7.35" parsed="|1Cor|7|25|7|35" passage="1Co 7:25-35" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.25-1Cor.7.35">
<h4 id="iCor.viii-p18.4">Prudential Directions to
Virgins. (<span class="smallcaps" id="iCor.viii-p18.5">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p19">25 Now concerning virgins I have no commandment
of the Lord: yet I give my judgment, as one that hath obtained
mercy of the Lord to be faithful.   26 I suppose therefore
that this is good for the present distress, <i>I say,</i> that
<i>it is</i> good for a man so to be.   27 Art thou bound unto
a wife? seek not to be loosed. Art thou loosed from a wife? seek
not a wife.   28 But and if thou marry, thou hast not sinned;
and if a virgin marry, she hath not sinned. Nevertheless such shall
have trouble in the flesh: but I spare you.   29 But this I
say, brethren, the time <i>is</i> short: it remaineth, that both
they that have wives be as though they had none;   30 And they
that weep, as though they wept not; and they that rejoice, as
though they rejoiced not; and they that buy, as though they
possessed not;   31 And they that use this world, as not
abusing <i>it:</i> for the fashion of this world passeth away.
  32 But I would have you without carefulness. He that is
unmarried careth for the things that belong to the Lord, how he may
please the Lord:   33 But he that is married careth for the
things that are of the world, how he may please <i>his</i> wife.
  34 There is difference <i>also</i> between a wife and a
virgin. The unmarried woman careth for the things of the Lord, that
she may be holy both in body and in spirit: but she that is married
careth for the things of the world, how she may please <i>her</i>
husband.   35 And this I speak for your own profit; not that I
may cast a snare upon you, but for that which is comely, and that
ye may attend upon the Lord without distraction.</p>
<p class="indent" id="iCor.viii-p20">The apostle here resumes his discourse, and
gives directions to virgins how to act, concerning which we may
take notice,</p>
<p class="indent" id="iCor.viii-p21">I. Of the manner wherein he introduces
them: "<i>Now concerning virgins I have no commandment of the
Lord,</i> <scripRef id="iCor.viii-p21.1" osisRef="Bible:1Cor.7.25" parsed="|1Cor|7|25|0|0" passage="1Co 7:25"><i>v.</i> 25</scripRef>. I
have no express and universal law delivered by the Lord himself
concerning celibacy; but <i>I give my judgment, as one who hath
obtained mercy of the Lord to be faithful,</i>" namely, in the
apostleship. He acted faithfully, and therefore his direction was
to be regarded as a rule of Christ: for he gave judgment as one who
was a faithful apostle of Christ. Though Christ had before
delivered no universal law about that matter, he now gives
direction by an inspired apostle, one who had obtained mercy of the
Lord to be faithful. Note, Faithfulness in the ministry is owing to
the grace and mercy of Christ. It is what Paul was ready to
acknowledge upon all occasions: <i>I laboured more abundantly than
they all; yet not I, but the grace of God which was with me,</i>
<scripRef id="iCor.viii-p21.2" osisRef="Bible:1Cor.15.10" parsed="|1Cor|15|10|0|0" passage="1Co 15:10"><i>ch.</i> xv. 10</scripRef>. And it
is a great mercy which those obtain from God who prove faithful in
the ministry of his word, either ordinary or extraordinary.</p>
<p class="indent" id="iCor.viii-p22">II. The determination he gives, which,
considering the present distress, was that a state of celibacy was
preferable: <i>It is good for a man so to be,</i> that is, <i>to be
single. I suppose,</i> says the apostle, or it is my opinion. It is
worded with modesty, but delivered, notwithstanding, with apostolic
authority. It is not the mere opinion of a private man, but the
very determination of the Spirit of God in an apostle, though it be
thus spoken. And it was thus delivered to give it the more weight.
Those that were prejudiced against the apostle might have rejected
this advice had it been given with a mere authoritative air. Note,
Ministers do not lose their authority by prudent condescensions.
They must become all things to all men, that they may do them the
more good. <i>This is good,</i> says he, <i>for the present
distress.</i> Christians, at the first planting of their religion,
were grievously persecuted. Their enemies were very bitter against
them, and treated them very cruelly. They were continually liable
to be tossed and hurried by persecution. This being the then state
of things, he did not think it so advisable for Christians that
were single to change conditions. The married state would bring
more care and cumber along with it (<scripRef id="iCor.viii-p22.1" osisRef="Bible:1Cor.7.33-1Cor.7.34" parsed="|1Cor|7|33|7|34" passage="1Co 7:33,34"><i>v.</i> 33, 34</scripRef>), and would therefore
make persecution more terrible, and render them less able to bear
it. Note, Christians, in regulating their conduct, should not
barely consider what is lawful in itself, but what may be expedient
for them.</p>
<p class="indent" id="iCor.viii-p23">III. Notwithstanding he thus determines, he
is very careful to satisfy them that he does not condemn marriage
in the gross, nor declare it unlawful. And therefore, though he
says, "If thou <i>art loosed from a wife</i> (in a single state,
whether bachelor or widower, virgin or widow) <i>do not seek a
wife,</i> do not hastily change conditions;" yet he adds, "<i>If
thou art bound to a wife, do not seek to be loosed.</i> It is thy
duty to continue in the married relation, and do the duties of it."
And though such, if they were called to suffer persecution, would
find peculiar difficulties in it; yet, to avoid these difficulties,
they must not cast off nor break through the bonds of duty. Duty
must be done, and God trusted with events. But to neglect duty is
the way to put ourselves out of the divine protection. He adds
therefore, <i>I thou marry thou hast not sinned; or if a virgin
marry she hath not sinned: but such shall have trouble in the
flesh.</i> Marrying is not in itself a sin, but marrying at that
time was likely to bring inconvenience upon them, and add to the
calamities of the times; and therefore he thought it advisable and
expedient that such as could contain should refrain from it; but
adds that he would not lay celibacy on them as a yoke, nor, by
seeming to urge it too far, draw them into any snare; and therefore
says, <i>But I spare you.</i> Note, How opposite in this are the
papist casuists to the apostle Paul! They forbid many to marry, and
entangle them with vows of celibacy, whether they can bear the yoke
or no.</p>
<p class="indent" id="iCor.viii-p24">IV. He takes this occasion to give general
rules to all Christians to carry themselves with a holy
indifferency towards the world, and every thing in it. 1. <i>As to
relations:</i> Those <i>that had wives must be as though they had
none;</i> that is, they must not set their hearts too much on the
comforts of the relation; they must be as though they had none.
They know not how soon they shall have none. This advice must be
carried into every other relation. Those that have children should
be as though they had none. Those that are their comfort now may
prove their greatest cross. And soon may the flower of all comforts
be cut down. 2. As to afflictions: <i>Those that weep must be as
though they wept not;</i> that is, we must not be dejected too much
with any of our afflictions, nor indulge ourselves in the sorrow of
the world, but keep up a holy joy in God in the midst of all our
troubles, so that even in sorrow the heart may be joyful, and the
end of our grief may be gladness. <i>Weeping may endure for a
night, but joy will come in the morning.</i> If we can but get to
heaven at last, <i>all tears shall be wiped from our eyes;</i> and
the prospect of it now should make us moderate our sorrows and
refrain our tears. 3. As to worldly enjoyments: <i>Those that
rejoice should be as though they rejoiced not;</i> that is, they
should not take too great a complacency in any of their comforts.
They must be moderate in their mirth, and sit loose to the
enjoyments they most value. Here is not their rest, nor are these
things their portion; and therefore their hearts should not be set
on them, nor should they place their solace or satisfaction in
them. 4. As to worldly traffic and employment: <i>Those that buy
must be as though they possessed not.</i> Those that prosper in
trade, increase in wealth, and purchase estates, should hold these
possessions as though they held them not. It is but setting their
hearts on that which is not (<scripRef id="iCor.viii-p24.1" osisRef="Bible:Prov.23.5" parsed="|Prov|23|5|0|0" passage="Pr 23:5">Prov.
xxiii. 5</scripRef>) to do otherwise. Buying and possessing should
not too much engage our minds. They hinder many people altogether
from minding the better part. Purchasing land and trying oxen kept
the guests invited from the wedding-supper, <scripRef id="iCor.viii-p24.2" osisRef="Bible:Luke.14.18-Luke.14.19" parsed="|Luke|14|18|14|19" passage="Lu 14:18,19">Luke xiv. 18, 19</scripRef>. And, when they do not
altogether hinder men from minding their chief business, they do
very much divert them from a close pursuit. Those are most likely
to run so as to obtain the prize who ease their minds of all
foreign cares and cumbrances. 5. As to all worldly concerns:
<i>Those that use this world as not abusing it,</i> <scripRef id="iCor.viii-p24.3" osisRef="Bible:1Cor.7.31" parsed="|1Cor|7|31|0|0" passage="1Co 7:31"><i>v.</i> 31</scripRef>. The world may be used,
but must not be abused. It is abused when it is not used to those
purposes for which it is given, to honour God and do good to
men—when, instead of being oil to the wheels of our obedience, it
is made fuel to lust—when, instead of being a servant, it is made
our master, our idol, and has that room in our affections which
should be reserved for God. And there is great danger of abusing it
in all these respects, if our hearts are too much set upon it. We
must keep the world as much as may be out of our hearts, that we
may not abuse it when we have it in our hands.</p>
<p class="indent" id="iCor.viii-p25">V. He enforces these advices with two
reasons:—1. <i>The time is short,</i> <scripRef id="iCor.viii-p25.1" osisRef="Bible:1Cor.7.29" parsed="|1Cor|7|29|0|0" passage="1Co 7:29"><i>v.</i> 29</scripRef>. We have but little time to
continue in this world; but a short season for possessing and
enjoying worldly things; <b><i>kairos synestalmenos.</i></b> It is
contracted, reduced to a narrow compass. It will soon be gone. It
is just ready to be wrapped up in eternity. Therefore do not set
your hearts on worldly enjoyments. Do not be overwhelmed with
worldly cares and troubles. Possess what you must shortly leave
without suffering yourselves to be possessed by it. Why should your
hearts be much set on what you must quickly resign? 2. <i>The
fashion of this world passeth away</i> (<scripRef id="iCor.viii-p25.2" osisRef="Bible:1Cor.7.31" parsed="|1Cor|7|31|0|0" passage="1Co 7:31"><i>v.</i> 31</scripRef>), <b><i>schema</i></b>—<i>the
habit,</i> figure, appearance, of the world, passeth away. It is
daily changing countenance. It is in a continual flux. It is not so
much a world as the appearance of one. All is show, nothing solid
in it; and it is transient show too, and will quickly be gone. How
proper and powerful an argument is this to enforce the former
advice! How irrational is it to be affected with the images, the
fading and transient images, of a dream! <i>Surely man walketh in a
vain show</i> (<scripRef id="iCor.viii-p25.3" osisRef="Bible:Ps.39.6" parsed="|Ps|39|6|0|0" passage="Ps 39:6">Ps. xxxix.
6</scripRef>), in an image, amidst the faint and vanishing
appearances of things. And should he be deeply affected, or
grievously afflicted, with such a scene?</p>
<p class="indent" id="iCor.viii-p26">VI. He presses his general advice by
warning them against the embarrassment of worldly cares: <i>But I
would have you without carefulness,</i> <scripRef id="iCor.viii-p26.1" osisRef="Bible:1Cor.7.32" parsed="|1Cor|7|32|0|0" passage="1Co 7:32"><i>v.</i> 32</scripRef>. Indeed to be careless is a
fault; a wise concern about worldly interests is a duty; but to be
careful, full of care, to have an anxious and perplexing care about
them, is a sin. All that care which disquiets the mind, and
distracts it in the worship of God, is evil; for God must <i>be
attended upon without distraction,</i> <scripRef id="iCor.viii-p26.2" osisRef="Bible:1Cor.7.35" parsed="|1Cor|7|35|0|0" passage="1Co 7:35"><i>v.</i> 35</scripRef>. The whole mind should be
engaged when God is worshipped. The work ceases while it diverts to
any thing else, or is hurried and drawn hither and thither by
foreign affairs and concerns. Those who are engaged in divine
worship should attend to this very thing, should make it their
whole business. But how is this possible when the mind is swallowed
up of the cares of this life? Note, It is the wisdom of a Christian
so to order his outward affairs, and choose such a condition in
life, as to be without distracting cares, that he may attend upon
the Lord with a mind at leisure and disengaged. This is the general
maxim by which the apostle would have Christians govern themselves.
In the application of it Christian prudence must direct. That
condition of life is best for every man which is best for his soul,
and keeps him most clear of the cares and snares of the world. By
this maxim the apostle solves the case put to him by the
Corinthians, whether it were advisable to marry? To this he says,
That, by reason of the present distress, and it may be in general,
at that time, when Christians were married to infidels, and perhaps
under a necessity of being so, if married at all: I say, in these
circumstances, to continue unmarried would be the way to free
themselves from any cares and incumbrances, and allow them more
vacation for the service of God. Ordinarily, the less care we have
about the world the more freedom we have for the service of God.
Now the married state at that time (if not at all times) did bring
most worldly care along with it. <i>He that is married careth for
the things of the world, that he may please his wife,</i> <scripRef id="iCor.viii-p26.3" osisRef="Bible:1Cor.7.33" parsed="|1Cor|7|33|0|0" passage="1Co 7:33"><i>v.</i> 33</scripRef>. <i>And she that is
married careth for the things of the world, how she may please her
husband.</i> But the unmarried man and woman mind the things of the
Lord, that they may please the Lord, and be holy both in body and
spirit, <scripRef id="iCor.viii-p26.4" osisRef="Bible:1Cor.7.32 Bible:1Cor.7.34" parsed="|1Cor|7|32|0|0;|1Cor|7|34|0|0" passage="1Co 7:32,34"><i>v.</i> 32,
34</scripRef>. Not but the married person may be holy both in body
and spirit too. Celibacy is not in itself a state of greater purity
and sanctity than marriage; but the unmarried would be able to make
religion more their business at that juncture, because they would
have less distraction from worldly cares. Marriage is that
condition of life that brings care along with it, though sometimes
it brings more than at others. It is the constant care of those in
that relation to please each other; though this is more difficult
to do at some reasons, and in some cases, than in others. At that
season, therefore, the apostle advises that those who were single
should abstain from marriage, if they were under no necessity to
change conditions. And, where the same reason is plain at other
times, the rule is as fit to be observed. And the very same rule
must determine persons for marriage where there is the same reason,
that is, if in the unmarried state persons are likely to be more
distracted in the service of God than if they were married, which
is a case supposable in many respects. This is the general rule,
which every one's discretion must apply to his own particular case;
and by it should he endeavour to determine, whether it be for
marriage or against. That condition of life should be chosen by the
Christian in which it is most likely he will have the best helps,
and the fewest hindrances, in the service of God and the affairs of
his own salvation.</p>
</div><scripCom id="iCor.viii-p26.5" osisRef="Bible:1Cor.7.36-1Cor.7.38" parsed="|1Cor|7|36|7|38" passage="1Co 7:36-38" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.36-1Cor.7.38">
<h4 id="iCor.viii-p26.6">Prudential Directions to the
Unmarried. (<span class="smallcaps" id="iCor.viii-p26.7">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p27">36 But if any man think that he behaveth himself
uncomely toward his virgin, if she pass the flower of <i>her</i>
age, and need so require, let him do what he will, he sinneth not:
let them marry.   37 Nevertheless he that standeth stedfast in
his heart, having no necessity, but hath power over his own will,
and hath so decreed in his heart that he will keep his virgin,
doeth well.   38 So then he that giveth <i>her</i> in marriage
doeth well; but he that giveth <i>her</i> not in marriage doeth
better.</p>
<p class="indent" id="iCor.viii-p28">In this passage the apostle is commonly
supposed to give advice about the disposal of children in marriage,
upon the principle of his former determination. In this view the
general meaning is plain. It was in that age, and those parts of
the world, and especially among the Jews, reckoned a disgrace for a
woman to remain unmarried past a certain number of years: it gave a
suspicion of somewhat that was not for her reputation. "Now," says
the apostle, "if any man thinks he behaves unhandsomely towards his
daughter, and that it is not for her credit to remain unmarried,
when she is of full age, and that upon this principle it is needful
to dispose of her in marriage, he may use his pleasure. It is no
sin in him to dispose of her to a suitable mate. But if a man has
determined in himself to keep her a virgin, and stands to this
determination, and is under no necessity to dispose of her in
marriage, but is at liberty, with her consent, to pursue his
purpose, he does well in keeping her a virgin. In short, he that
gives her in marriage does well; but he that keeps her single, if
she can be easy and innocent in such a state, does what is better;
that is, more convenient for her in the present state of things, if
not at all times and seasons." Note, 1. Children should be at the
disposal of their parents, and not dispose of themselves in
marriage. Yet, 2. Parents should consult their children's
inclinations, both to marriage in general and to the person in
particular, and not reckon they have uncontrollable power to do
with them, and dictate to them, as they please. 3. It is our duty
not only to consider what is lawful, but in many cases, at least,
what is fit to be done, before we do it.</p>
<p class="indent" id="iCor.viii-p29">But I think the apostle is here continuing
his former discourse, and advising unmarried persons, who are at
their own disposal, what to do, the man's virgin being meant of his
virginity. <b><i>Terein ten heautou parthenon</i></b> seems to be
rather meant of preserving his own virginity than keeping his
daughter a virgin, though it be altogether uncommon to use the word
in this sense. Several other reasons may be seen in Locke and
Whitby, by those who will consult them. And it was a common matter
of reproach among Jews and civilized heathens, for a man to
continue single beyond such a term of years, though all did not
agree in limiting the single life to the same term. The general
meaning of the apostle is the same, that it was no sin to marry, if
a man thought there was a necessity upon, to avoid popular
reproach, much less to avoid the hurrying fervours of lust. But he
that was in his own power, stood firm in his purpose, and found
himself under no necessity to marry, would, at that season, and in
the circumstances of Christians at that time, at least, make a
choice every way most for his own conveniency, ease, and advantage,
as to his spiritual concerns. And it is highly expedient, if not a
duty, for Christians to be guided by such a consideration.</p>
</div><scripCom id="iCor.viii-p29.1" osisRef="Bible:1Cor.7.39-1Cor.7.40" parsed="|1Cor|7|39|7|40" passage="1Co 7:39-40" type="Commentary"/><div class="Commentary" id="Bible:1Cor.7.39-1Cor.7.40">
<h4 id="iCor.viii-p29.2">Prudential Directions to
Widows. (<span class="smallcaps" id="iCor.viii-p29.3">a.
d.</span> 57.)</h4>
<p class="passage" id="iCor.viii-p30">39 The wife is bound by the law as long as her
husband liveth; but if her husband be dead, she is at liberty to be
married to whom she will; only in the Lord.   40 But she is
happier if she so abide, after my judgment: and I think also that I
have the Spirit of God.</p>
<p class="indent" id="iCor.viii-p31">The whole is here closed up with advice to
widows: <i>As long as the husband liveth the wife is bound by the
law,</i> confined to one husband, and bound to continue and cohabit
with him. Note, The marriage-contract is for life; death only can
annul the bond. <i>But, the husband being dead, she is at liberty
to marry whom she will.</i> There is no limitation by God's law to
be married only for such a number of times. It is certain, from
this passage, that second marriages are not unlawful; for then the
widow could not be at liberty to marry whom she pleased, nor to
marry a second time at all. But the apostle asserts she has such a
liberty, when her husband is dead, only with a limitation that
<i>she marry in the Lord.</i> In our choice of relations, and
change of conditions, we should always have an eye to God. Note,
Marriages are likely to have God's blessing only when they are made
in the Lord, when persons are guided by the fear of God, and the
laws of God, and act in dependence on the providence of God, in the
change and choice of a mate—when they can look up to God, and
sincerely seek his direction, and humbly hope for his blessing upon
their conduct. <i>But she is happier,</i> says the apostle, <i>if
she so abide</i> (that is, continue a widow) <i>in my judgment; and
I think I have the Spirit of God,</i> <scripRef id="iCor.viii-p31.1" osisRef="Bible:1Cor.7.40" parsed="|1Cor|7|40|0|0" passage="1Co 7:40"><i>v.</i> 40</scripRef>. At this juncture, at least, if
not ordinarily, it will be much more for the peace and quiet of
such, and give them less hindrance in the service of God, to
continue unmarried. And this, he tells them, was by inspiration of
the Spirit. "Whatever your false apostles may think of me, I think,
and have reason to know, that I have the Spirit of God." Note,
Change of condition in marriage is so important a matter that it
ought not to be made but upon due deliberation, after careful
consideration of circumstances, and upon very probable grounds, at
least, that it will be a change to advantage in our spiritual
concerns.</p>
</div></div2>