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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>F I R S T C O R I N T H I A N S.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. VII.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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In this chapter the apostle answers some cases proposed to him by the
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Corinthians about marriage. He,
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I. Shows them that marriage was appointed as a remedy against
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fornication, and therefore that persons had better marry than burn,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:1-9">ver. 1-9</A>.
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II. He gives direction to those who are married to continue together,
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though they might have an unbelieving relative, unless the unbeliever
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would part, in which case a Christian would not be in bondage,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:10-16">ver. 10-16</A>.
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III. He shows them that becoming Christians does not change their
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external state; and therefore advises every one to continue, in the
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general, in that state in which he was called,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:17-24">ver. 17-24</A>.
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IV. He advises them, by reason of the present distress, to keep
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themselves unmarried; hints the shortness of time, and how they should
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improve it, so as to grow dead and indifferent to the comforts of the
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world; and shows them how worldly cares hinder their devotions, and
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distract them in the service of God,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:25-35">ver. 25-35</A>.
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V. He directs them in the disposal of their virgins,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:36-38">ver. 36-38</A>.
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VI. And closes the chapter with advice to widows how to dispose of
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themselves in that state,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:39,40">ver. 39, 40</A>.</P>
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</FONT>
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<A NAME="1Co7_1"> </A>
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<A NAME="1Co7_2"> </A>
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<A NAME="1Co7_3"> </A>
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<A NAME="1Co7_4"> </A>
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<A NAME="1Co7_5"> </A>
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<A NAME="1Co7_6"> </A>
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<A NAME="1Co7_7"> </A>
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<A NAME="1Co7_8"> </A>
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<A NAME="1Co7_9"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Against Fornication.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Now concerning the things whereof ye wrote unto me: <I>It is</I>
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good for a man not to touch a woman.
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2 Nevertheless, <I>to avoid</I> fornication, let every man have his
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own wife, and let every woman have her own husband.
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3 Let the husband render unto the wife due benevolence: and
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likewise also the wife unto the husband.
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4 The wife hath not power of her own body, but the husband: and
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likewise also the husband hath not power of his own body, but the
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wife.
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5 Defraud ye not one the other, except <I>it be</I> with consent for
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a time, that ye may give yourselves to fasting and prayer; and
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come together again, that Satan tempt you not for your
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incontinency.
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6 But I speak this by permission, <I>and</I> not of commandment.
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7 For I would that all men were even as I myself. But every man
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hath his proper gift of God, one after this manner, and another
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after that.
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8 I say therefore to the unmarried and widows, It is good for
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them if they abide even as I.
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9 But if they cannot contain, let them marry: for it is better
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to marry than to burn.
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</FONT></P>
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<P>
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The apostle comes now, as a faithful and skilful casuist, to answer
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some cases of conscience which the Corinthians had proposed to him.
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Those were <I>things whereof they wrote to him,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:1"><I>v.</I> 1</A>.
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As the lips of ministers should <I>keep knowledge,</I> so the people
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should <I>ask the law at their mouths.</I> The apostle was as ready to
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resolve as they were to propose their doubts. In the former chapter, he
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warns them to avoid fornication; here he gives some directions about
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marriage, the remedy God had appointed for it. He tells them in
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general,</P>
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<P>
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I. That it was good, in that juncture of time at least, to abstain from
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marriage altogether: <I>It is good for a man not to touch a woman</I>
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(not to take her to wife), by good here not understanding what is so
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conformable to the mind and will of God as if to do otherwise were sin,
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an extreme into which many of the ancients have run in favour of
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celibacy and virginity. Should the apostle be understood in this sense,
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he would contradict much of the rest of his discourse. But it is good,
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that is, either abstracting from circumstances there are many things in
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which the state of celibacy has the advantage above the marriage state;
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or else <I>at this juncture,</I> by reason of the distress of the
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Christian church, it would be a convenience for Christians to keep
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themselves single, provided they have the gift of continency, and at
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the same time can keep themselves chaste. The expression also may carry
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in it an intimation that Christians must avoid all occasions of this
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sin, and flee all fleshly lusts, and incentives to them; must neither
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look on nor touch a woman, so as to provoke lustful inclinations.
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Yet,</P>
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<P>
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II. He informs them that marriage, and the comforts and satisfactions
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of that state, are by divine wisdom prescribed for preventing
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fornication
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:2"><I>v.</I> 2</A>),
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<B><I>Porneias</I></B>--<I>Fornications,</I> all sorts of lawless lust.
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To avoid these, <I>Let every man,</I> says he, <I>have his own wife,
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and every woman her own husband;</I> that is, marry, and confine
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themselves to their own mates. And, when they are married, let each
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render the other <I>due benevolence</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:3"><I>v.</I> 3</A>),
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consider the disposition and exigency of each other, and render
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conjugal duty, which is owing to each other. For, as the apostle argues
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:4"><I>v.</I> 4</A>),
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in the married state neither person has power over his own body, but
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has delivered it into the power of the other, the wife hers into the
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power of the husband, the husband his into the power of the wife. Note,
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Polygamy, or the marriage of more persons than one, as well as
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adultery, must be a breach of marriage-covenants, and a violation of
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the partner's rights. And therefore they should not defraud one another
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of the use of their bodies, nor any other of the comforts of the
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conjugal state, appointed of God for keeping <I>the vessel in
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sanctification and honour,</I> and preventing the lusts of uncleanness,
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except it be <I>with mutual consent</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:5"><I>v.</I> 5</A>)
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and <I>for a time</I> only, while they employ themselves in some
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extraordinary duties of religion, <I>or give themselves to fasting and
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prayer.</I> Note, Seasons of deep humiliation require abstinence from
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lawful pleasures. But this separation between husband and wife must
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not be for a continuance, lest they expose themselves to Satan's
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temptations, by reason of their incontinence, or inability to contain.
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Note, Persons expose themselves to great danger by attempting to
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perform what is above their strength, and at the same time not bound
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upon them by any law of God. If they abstain from lawful enjoyments,
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they may be ensnared into unlawful ones. The remedies God hath provided
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against sinful inclinations are certainly best.</P>
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<P>
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III. The apostle limits what he had said about <I>every man's having
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his own wife,</I> &c.
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:2"><I>v.</I> 2</A>):
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<I>I speak this by permission, not of command.</I> He did not lay it as
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an injunction upon every man to marry without exception. Any man might
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marry. No law of God prohibited the thing. But, on the other hand, not
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law bound a man to marry so that he sinned if he did not; I mean,
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unless his circumstances required it for preventing the lust of
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uncleanness. It was a thing in which men, by the laws of God, were in a
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great measure left at liberty. And therefore Paul did not bind every
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man to marry, though every man had an allowance. No, he <I>could wish
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all men were as himself</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:7"><I>v.</I> 7</A>),
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that is, single, and capable of living continently in that state.
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There were several conveniences in it, which at that season, if not at
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others, made it more eligible in itself. Note, It is a mark of true
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goodness to wish all men as happy as ourselves. But it did not answer
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the intentions of divine Providence as well for all men to have as much
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command of this appetite as Paul had. It was a gift vouchsafed to such
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persons as Infinite Wisdom thought proper: <I>Every one hath his proper
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gift of God, one after this manner and another after that.</I> Natural
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constitutions vary; and, where there may not be much difference in the
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constitution, different degrees of grace are vouchsafed, which may give
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some a greater victory over natural inclination than others. Note, The
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gifts of God, both in nature and grace, are variously distributed. Some
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have them after this manner and some after that. Paul could wish all
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men were as himself, but <I>all men cannot receive such a saying, save
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those to whom it is given,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+19:11">Matt. xix. 11</A>.</P>
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<P>
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IV. He sums up his sense on this head
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:9,10"><I>v.</I> 9, 10</A>):
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<I>I say therefore to the unmarried and widows,</I> to those in a state
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of virginity or widowhood, <I>It is good for them if they abide even as
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I.</I> There are many conveniences, and especially at this juncture, in
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a single state, to render it preferable to a married one. It is
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convenient therefore <I>that the unmarried abide as I,</I> which
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plainly implies that Paul was at that time unmarried. <I>But, if they
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cannot contain, let them marry; for it is better to marry than to
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burn.</I> This is God's remedy for lust. The fire may be quenched by
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the means he has appointed. And marriage, with all its inconveniences,
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is much better than to burn with impure and lustful desires.
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<I>Marriage is honourable in all;</I> but it is a duty in those who
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cannot contain nor conquer those inclinations.</P>
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<A NAME="1Co7_10"> </A>
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<A NAME="1Co7_11"> </A>
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<A NAME="1Co7_12"> </A>
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<A NAME="1Co7_13"> </A>
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<A NAME="1Co7_14"> </A>
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<A NAME="1Co7_15"> </A>
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<A NAME="1Co7_16"> </A>
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<A NAME="Sec2"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Inviolability of the Marriage Bond.</I></FONT></TD>
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<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>10 And unto the married I command, <I>yet</I> not I, but the Lord,
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Let not the wife depart from <I>her</I> husband:
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11 But and if she depart, let her remain unmarried, or be
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reconciled to <I>her</I> husband: and let not the husband put away
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<I>his</I> wife.
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12 But to the rest speak I, not the Lord: If any brother hath a
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wife that believeth not, and she be pleased to dwell with him,
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let him not put her away.
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13 And the woman which hath a husband that believeth not, and
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if he be pleased to dwell with her, let her not leave him.
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14 For the unbelieving husband is sanctified by the wife, and
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the unbelieving wife is sanctified by the husband: else were your
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children unclean; but now are they holy.
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15 But if the unbelieving depart, let him depart. A brother or
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a sister is not under bondage in such <I>cases:</I> but God hath
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called us to peace.
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16 For what knowest thou, O wife, whether thou shalt save <I>thy</I>
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husband? or how knowest thou, O man, whether thou shalt save
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<I>thy</I> wife?
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</FONT></P>
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<P>
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In this paragraph the apostle gives them direction in a case which must
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be very frequent in that age of the world, especially among the Jewish
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converts; I mean whether they were to live with heathen relatives in a
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married state. Moses's law permitted divorce; and there was a famous
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instance in the Jewish state, when the people were obliged to put away
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their idolatrous wives,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ezr+10:3">Ezra x. 3</A>.
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This might move a scruple in many minds, whether converts to
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Christianity were not bound to put away or desert their mates,
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continuing infidels. Concerning this matter the apostle here gives
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direction. And,</P>
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<P>
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I. In general, he tells them that marriage, by Christ's command, is for
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life; and therefore those who are married must not think of separation.
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The wife <I>must not depart from the husband</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:10"><I>v.</I> 10</A>),
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nor the <I>husband put away his wife,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:11"><I>v.</I> 11</A>.
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This <I>I command,</I> says the apostle; <I>yet not I, but the
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Lord.</I> Not that he commanded any thing of his own head, or upon his
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own authority. Whatever he commanded was the Lord's command, dictated
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by his Spirit and enjoined by his authority. But his meaning is that
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the Lord himself, with his own mouth, had forbidden such separations,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+5:32,19:9,Mk+10:11,Lu+16:18">Matt. v. 32; xix. 9;
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Mark x. 11; Luke xvi. 18</A>.
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Note, Man and wife cannot separate at pleasure, nor dissolve, when they
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will, their matrimonial bonds and relation. They must not separate for
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any other cause than what Christ allows. And therefore the apostle
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advises that if any woman had been separated, either by a voluntary act
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of her own or by an act of her husband, she should continue unmarried,
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and seek reconciliation with her husband, that they might cohabit
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again. Note, Husbands and wives should not quarrel at all, or should be
|
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quickly reconciled. They are bound to each other for life. The divine
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law allows of no separation. They cannot throw off the burden, and
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therefore should set their shoulders to it, and endeavour to make it as
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light to each other as they can.</P>
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<P>
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II. He brings the general advice home to the case of such as had an
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unbelieving mate
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:12"><I>v.</I> 12</A>):
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<I>But to the rest speak I, not the Lord;</I> that is, the Lord had not
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so expressly spoken to this case as to the former divorce. It does not
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mean that the apostle spoke without authority from the Lord, or decided
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this case by his own wisdom, without the inspiration of the Holy Ghost.
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He closes this subject with a declaration to the contrary
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:40"><I>v.</I> 40</A>),
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I think <I>also that I have the Spirit of God.</I> But, having thus
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prefaced his advice, we may attend,</P>
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<P>
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1. To the advice itself, which is that if an unbelieving husband or
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|
wife were pleased to dwell with a Christian relative, the other should
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not separate. The husband should not put away an unbelieving wife, nor
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the wife leave an unbelieving husband,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:12,13"><I>v.</I> 12, 13</A>.
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The Christian calling did not dissolve the marriage covenant, but bind
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it the faster, by bringing it back to the original institution,
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|
limiting it to two persons, and binding them together for life. The
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|
believer is not by faith in Christ loosed from matrimonial bonds to an
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unbeliever, but is at once bound and made apt to be a better relative.
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|
But, though a believing wife or husband should not separate from an
|
|
unbelieving mate, yet if the unbelieving relative desert the believer,
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|
and no means can reconcile to a cohabitation, in such <I>a case a
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|
brother or sister is not in bondage</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:15"><I>v.</I> 15</A>),
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not tied up to the unreasonable humour, and bound servilely to follow
|
|
or cleave to the malicious deserter, or not bound to live unmarried
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|
after all proper means for reconciliation have been tried, at least of
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|
the deserter contract another marriage or be guilty of adultery, which
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|
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
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|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:11"><I>v.</I> 11</A>),
|
|
|
|
<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>
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:14"><I>v.</I> 14</A>),
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Tit+1:15">Tit. i. 15</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:14"><I>v.</I> 14</A>),
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+6:13">Isa. vi. 13</A>),
|
|
|
|
but common and unclean, in the same sense as heathens in general were
|
|
styled in the apostle's vision,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+10:28">Acts x. 28</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:15"><I>v.</I> 15</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:18">Rom. xii. 18</A>),
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:16"><I>v.</I> 16</A>):
|
|
|
|
<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>
|
|
|
|
<A NAME="1Co7_17"> </A>
|
|
<A NAME="1Co7_18"> </A>
|
|
<A NAME="1Co7_19"> </A>
|
|
<A NAME="1Co7_20"> </A>
|
|
<A NAME="1Co7_21"> </A>
|
|
<A NAME="1Co7_22"> </A>
|
|
<A NAME="1Co7_23"> </A>
|
|
<A NAME="1Co7_24"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christian Contentment.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:19"><I>v.</I> 19</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:20"><I>v.</I> 20</A>.
|
|
|
|
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>"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:21"><I>v.</I> 21</A>.
|
|
|
|
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
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+6:20"><I>ch.</I> vi. 20</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. He sums up his advice: <I>Let every man wherein he is called abide
|
|
therein with God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:24"><I>v.</I> 24</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Col+3:11">Col. iii. 11</A>.
|
|
|
|
The favour of God is not bound.</P>
|
|
|
|
<A NAME="1Co7_25"> </A>
|
|
<A NAME="1Co7_26"> </A>
|
|
<A NAME="1Co7_27"> </A>
|
|
<A NAME="1Co7_28"> </A>
|
|
<A NAME="1Co7_29"> </A>
|
|
<A NAME="1Co7_30"> </A>
|
|
<A NAME="1Co7_31"> </A>
|
|
<A NAME="1Co7_32"> </A>
|
|
<A NAME="1Co7_33"> </A>
|
|
<A NAME="1Co7_34"> </A>
|
|
<A NAME="1Co7_35"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Prudential Directions to Virgins.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The apostle here resumes his discourse, and gives directions to virgins
|
|
how to act, concerning which we may take notice,</P>
|
|
|
|
<P>
|
|
|
|
I. Of the manner wherein he introduces them: "<I>Now concerning virgins
|
|
I have no commandment of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:25"><I>v.</I> 25</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+15:10"><I>ch.</I> xv. 10</A>.
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:33,34"><I>v.</I> 33, 34</A>),
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
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
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+23:5">Prov. xxiii. 5</A>)
|
|
|
|
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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:18,19">Luke xiv. 18, 19</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:31"><I>v.</I> 31</A>.
|
|
|
|
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>
|
|
|
|
V. He enforces these advices with two reasons:--
|
|
|
|
1. <I>The time is short,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:29"><I>v.</I> 29</A>.
|
|
|
|
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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:31"><I>v.</I> 31</A>),
|
|
|
|
<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>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+39:6">Ps. xxxix. 6</A>),
|
|
|
|
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>
|
|
|
|
VI. He presses his general advice by warning them against the
|
|
embarrassment of worldly cares: <I>But I would have you without
|
|
carefulness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:32"><I>v.</I> 32</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:35"><I>v.</I> 35</A>.
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:33"><I>v.</I> 33</A>.
|
|
|
|
<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,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:32,34"><I>v.</I> 32, 34</A>.
|
|
|
|
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>
|
|
|
|
<A NAME="1Co7_36"> </A>
|
|
<A NAME="1Co7_37"> </A>
|
|
<A NAME="1Co7_38"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Prudential Directions to the Unmarried.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
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>
|
|
|
|
<A NAME="1Co7_39"> </A>
|
|
<A NAME="1Co7_40"> </A>
|
|
|
|
<A NAME="Sec6"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Prudential Directions to Widows.</I></FONT></TD>
|
|
<TD ALIGN=RIGHT VALIGN=BOTTOM><FONT SIZE=-1>A. D.</FONT> 57.</TD></TR>
|
|
<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
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>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+7:40"><I>v.</I> 40</A>.
|
|
|
|
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>
|
|
|
|
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