CHAPTER 7
1Co
7:1–40. Reply to Their Inquiries as to
Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short.
1. The Corinthians in their letter had probably asked
questions which tended to disparage marriage, and had implied that it was
better to break it off when contracted with an unbeliever.
good—that is, “expedient,” because of “the present distress”;
that is, the unsettled state of the world, and the likelihood of persecutions
tearing rudely asunder those bound by marriage ties. Heb 13:4, in opposition to
ascetic and Romish notions of superior sanctity in celibacy, declares,
“Marriage is honorable in all.”
Another reason why in some cases celibacy may be a matter of Christian expediency
is stated in 1Co 7:34, 35, “that ye may attend upon the Lord without
distraction.” But these are exceptional cases, and in exceptional times, such
as those of Paul.
2. Here the general rule is given
to
avoid fornication—More literally, “on account of fornications,” to
which as being very prevalent at Corinth, and not even counted sins among the
heathen, unmarried persons might be tempted. The plural, “fornications,”
marks irregular lusts, as contrasted with the unity of the marriage
relation [Bengel].
let
every man have—a positive command to all who have
not the gift of continency, in fact to the great majority of the world (1Co
7:5). The dignity of marriage is set forth by Paul (Eph 5:25–32), in the fact
that it signifies the mystical union between Christ and the Church.
3,
4. The duty of cohabitation on the
part of the married.
due
benevolence—The oldest manuscripts read simply,
“her due”; that is, the conjugal cohabitation due by the marriage
contract (compare 1Co 7:4).
4. A paradox. She hath not power over her body, and yet
it is her own. The oneness of body in which marriage places
husband and wife explains this. The one complements the other. Neither without
the other realizes the perfect ideal of man.
5.
Defraud … not—namely, of the conjugal duty “due”
(1Co 7:3; compare the Septuagint, Ex 21:10).
except
it be—“unless perchance” [Alford].
give
yourselves to—literally, “be at leisure for”; be free
from interruptions for; namely, on some special “season,” as
the Greek for “time” means (compare Ex 19:15; Joe 2:16; Zec 7:3).
fasting
and prayer—The oldest manuscripts omit
“fasting and”; an interpolation, evidently, of ascetics.
come
together—The oldest manuscripts read, “be
together,” namely, in the regular state of the married.
Satan—who often thrusts in his temptations to unholy thoughts
amidst the holiest exercises.
for
your incontinency—because of your inability to
“contain” (1Co 7:9) your natural propensities, which Satan would take advantage
of.
6.
by permission … not of commandment—not
by God’s permission to me to say it: but, “by way of permission to you,
not as a commandment.” “This” refers to the directions, 1Co 7:2–5.
7.
even as I—having tile gift of continence (Mt
19:11, 12). This wish does not hold good absolutely, else the extension of
mankind and of the Church would cease; but relatively to “the present distress”
(1Co 7:26).
8.
to the unmarried—in general, of both sexes (1Co
7:10, 11).
and
widows—in particular.
even
as I—unmarried (1Co 9:5).
9.
if they cannot contain—that is,
“have not continency.”
burn—with the secret flame of lust, which lays waste the whole
inner man. (Compare Augustine [Holy
Virginity]). The dew of God’s grace is needed to stifle the flame, which
otherwise would thrust men at last into hell-fire.
10.
not I, but the Lord—(Compare 1Co 7:12, 25, 40). In
ordinary cases he writes on inspired apostolic authority (1Co 14:37);
but here on the direct authority of the Lord Himself (Mk 10:11,
12). In both cases alike the things written are inspired by the Spirit of God
“but not all for all time, nor all on the primary truths of the faith” [Alford].
Let
not the wife depart—literally, “be separated from.”
Probably the separation on either side, whether owing to the husband or to the
wife, is forbidden.
11.
But and if she depart—or “be separated.” If the sin of
separation has been committed, that of a new marriage is not to be added (Mt
5:32).
be
reconciled—by appeasing her husband’s
displeasure, and recovering his good will.
let
not … husband put away … wife—In
Mt 5:32 the only exception allowed is, “saving for the cause of fornication.”
12.
to the rest—the other classes (besides “the
married,” 1Co 7:10, where both husband and wife are believers) about whom the
Corinthians had inquired, namely, those involved in mixed marriages with
unbelievers.
not
the Lord—by any direct command spoken by
Him.
she
be pleased—Greek, “consents”: implying
his wish in the first instance, with which hers concurs.
13.
the woman—a believer.
let
her not leave him—“her husband,” instead of “him,” is
the reading of the oldest manuscripts The Greek for “leave” is the same
as in 1Co 7:12, “put away”; translate, “Let her not put away [that is,
part with] her husband.” The wife had the power of effecting a divorce by Greek
and Roman law.
14.
sanctified—Those inseparably connected with
the people of God are hallowed thereby, so that the latter may retain
the connection without impairing their own sanctity (compare 1Ti 4:5); nay,
rather imparting to the former externally some degree of their own hallowed
character, and so preparing the way for the unbeliever becoming at last
sanctified inwardly by faith.
by
… by—rather, “in … in”; that is, in
virtue of the marriage tie between them.
by
the husband—The oldest manuscripts read, “by
the brother.” It is the fact of the husband being a “brother,” that is, a Christian,
though the wife is not so, that sanctifies or hallows the union.
else
… children unclean—that is, beyond the hallowed pale
of God’s people: in contrast to “holy,” that is, all that is within the
consecrated limits [Conybeare and Howson]. The phraseology accords with
that of the Jews, who regarded the heathen as “unclean,” and all of the elect
nation as “holy,” that is, partakers of the holy covenant. Children were
included in the covenant, as God made it not only with Abraham, but with his
“seed after” him (Ge 17:7). So the faith of one Christian parent gives to the
children a near relationship to the Church, just as if both parents were
Christians (compare Ro 11:16). Timothy, the bearer of this Epistle, is an
instance in point (Ac 16:1). Paul appeals to the Corinthians as recognizing the
principle, that the infants of heathen parents would not be admissible to
Christian baptism, because there is no faith on the part of the parents; but
where one parent is a believer, the children are regarded as not aliens from,
but admissible even in infancy as sharers in, the Christian covenant: for the
Church presumes that the believing parent will rear the child in the Christian
faith. Infant baptism tacitly superseded infant circumcision, just as the
Christian Lord’s day gradually superseded the Jewish sabbath, without our
having any express command for, or record of, transference. The setting aside
of circumcision and of sabbaths in the case of the Gentiles was indeed
expressly commanded by the apostles and Paul, but the substitution of infant
baptism and of the Lord’s day were tacitly adopted, not expressly enacted. No
explicit mention of it occurs till Irenaeus
in the third century; but no society of Christians that we read of disputed its
propriety till fifteen hundred years after Christ. Anabaptists would have us
defer baptism till maturity as the child cannot understand the nature of it.
But a child may be made heir of an estate: it is his, though incapable at the
time of using or comprehending its advantage; he is not hereafter to acquire
the title and claim to it. he will hereafter understand his claim, and be
capable of employing his wealth: he will then, moreover, become responsible for
the use he makes of it [Archbishop
Whately].
15.
if … depart—that is, wishes for separation.
Translate, “separateth himself”: offended with her Christianity, and refusing
to live with her unless she renounce it.
brother
or a sister is not under bondage—is
not bound to renounce the faith for the sake of retaining her unbelieving
husband [Hammond]. So De 13:6; Mt
10:35–37; Lu 14:26. The believer does not lie under the same obligation in the
case of a union with an unbeliever, as in the case of one with a believer. In
the former case he is not bound not to separate, if the unbeliever separate or
“depart,” in the latter nothing but “fornication” justifies separation [Photius in AEcumenius].
but
God hath called us to peace—Our
Christian calling is one that tends to “peace” (Ro 12:18), not quarrelling; therefore
the believer should not ordinarily depart from the unbelieving consort (1Co
7:12–14), on the one hand; and on the other, in the exceptional case of the
unbeliever desiring to depart, the believer is not bound to force the other
party to stay in a state of continual discord (Mt 5:32). Better still it would
be not to enter into such unequal alliances at all (1Co 7:40; 2Co 6:14).
16. What knowest thou but that by staying with thy unbelieving
partner thou mayest save him or her? Enforcing the precept to stay with the
unbelieving consort (1Co 7:12–14). So Ruth the Moabitess became a convert to
her husband’s faith: and Joseph and Moses probably gained over their wives. So
conversely the unbelieving husband may be won by the believing wife (1Pe 3:1) [Calvin]. Or else (1Co 7:15), if thy
unbelieving consort wishes to depart, let him go, so that thou mayest live “in
peace”: for thou canst not be sure of converting him, so as to make it
obligatory on thee at all costs to stay with him against his will [Menochius and Alford].
save—be the instrument of salvation to (Jam 5:20).
17.
But—Greek, “If not.” “Only.”
Caution that believers should not make this direction (1Co 7:16; as Alford explains it) a ground for
separating “of themselves” (1Co 7:12–14). Or, But if there be no
hope of gaining over the unbeliever, still let the general principle be
maintained, “As the Lord hath allotted to each, as God hath
called each, so let him walk” (so the Greek in the oldest reading); let
him walk in the path allotted to him and wherein he was called. The heavenly
calling does not set aside our earthly callings.
so
ordain I in all churches—Ye also
therefore should obey.
18.
not become uncircumcised—by
surgical operation (1 Maccabees 1:15; Josephus
[Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling
might be tempted to this.
let
him not be circumcised—as the
Judaizing Christians would have him (Ac 15:1, 5, 24; Ga 5:2).
19.
Circumcision … nothing, but … keeping of … commandments of God—namely, is all in all. In Ga 5:6 this “keeping of the
commandments of God” is defined to be “faith which worketh by love”; and in Ga
6:15, “a new creature.” Circumcision was a commandment of God: but not for
ever, as “love.”
20.
the same calling—that is, the condition from
which he is called a Jew, a Greek, a slave, or a freeman.
21.
care not for it—Let it not be a trouble to thee
that thou art a servant or slave.
use
it rather—Continue rather in thy state as a
servant (1Co 7:20; Ga 3:28; 1Ti 6:2). The Greek, “But if even
thou mayest be made free, use it,” and the context (1Co 7:20, 22) favors
this view [Chrysostom, Bengel, and Alford]. This advice (if this translation be right) is not
absolute, as the spirit of the Gospel is against slavery. What is advised here
is, contentment under one’s existing condition (1Co 7:24), though an
undesirable one, since in our union with Christ all outward disparities of
condition are compensated (1Co 7:22). Be not unduly impatient to cast off “even”
thy condition as a servant by unlawful means (1Pe 2:13–18); as, for
example, Onesimus did by fleeing (Phm 1:10–18). The precept (1Co 7:23), “Become
not (so the Greek) the servants of men,” implies plainly that slavery is
abnormal (compare Le 25:42). “Men stealers,” or slave dealers, are classed in
1Ti 1:10, with “murderers” and “perjurers.” Neander,
Grotius, &c., explain, “If
called, being a slave, to Christianity, be content—but yet, if also thou
canst be free (as a still additional good, which if thou canst not
attain, be satisfied without it; but which, if offered to thee, is not to be
despised), make use of the opportunity of becoming free, rather than by
neglecting it to remain a slave.” I prefer this latter view, as more according
to the tenor of the Gospel, and fully justified by the Greek.
22.
the Lord’s freeman—(Phm 1:16)—rather, “freedman.”
Though a slave externally, spiritually made free by the Lord: from sin,
Jn 8:36; from the law, Ro 8:2; from “circumcision,” 1Co 7:19; Ga 5:1.
Christ’s
servant—(1Co 9:21). Love makes Christ’s service
perfect freedom (Mt 11:29, 30; Ga 5:13; 1Pe 2:16).
23.
be not ye—Greek, “become not ye.” Paul
here changes from “thou” (1Co 7:21) to “ye.” Ye
all are “bought” with the blood of Christ, whatever be your earthly
state (1Co 6:20). “Become not servants to men,” either externally, or
spiritually; the former sense applying to the free alone: the latter to
Christian freemen and slaves alike, that they should not be servile adherents
to their party leaders at Corinth (1Co 3:21, 22; Mt 23:8–10; 2Co 11:20); nor
indeed slaves to men generally, so far as their condition admits. The external
and internal conditions, so far as is attainable, should correspond, and the
former be subservient to the latter (compare 1Co 7:21, 32–35).
24.
abide with God—being chiefly careful of the
footing on which he stands towards God rather than that towards men. This
clause, “with God,” limits the similar precept in 1Co 7:20. A man may cease to
“abide in the calling wherein he was called,” and yet not violate the precept
here. If a man’s calling be not favorable to his “abiding with God” (retaining
holy fellowship with Him), he may use lawful means to change from it (compare Note,
see on 1Co 7:21).
25.
no commandment of the Lord: yet … my judgment—I
have no express revelation from the Lord commanding it, but I
give my judgment (opinion); namely, under the ordinary inspiration which
accompanied the apostles in all their canonical writings (compare 1Co 7:40; 1Co
14:37; 1Th 4:15). The Lord inspires me in this case to give you only a recommendation,
which you are free to adopt or reject—not a positive command. In the
second case (1Co 7:10, 11) it was a positive command; for the Lord had already
made known His will (Mal 2:14, 15; Mal 2:14, 15, Mt 5:31, 32). In the third
case (1Co 7:12), the Old Testament commandment of God to put away strange wives
(Ezr 10:3), Paul by the Spirit revokes.
mercy
of the Lord—(1Ti 1:13). He attributes his
apostleship and the gifts accompanying it (including inspiration) to God’s
grace alone.
faithful—in dispensing to you the inspired directions received by me
from the Lord.
26.
I suppose—“I consider.”
this—namely, “for a man so to be,” that is, in the same state in
which he is (1Co 7:27).
for—by reason of.
the
present distress—the distresses to which believers
were then beginning to be subjected, making the married state less desirable
than the single; and which would prevail throughout the world before the
destruction of Jerusalem, according to Christ’s prophecy (Mt 24:8–21; compare
Ac 11:28).
27. Illustrating the meaning of “so to be,” 1Co 7:26. Neither
the married (those “bound to a wife”) nor the unmarried (those “loosed from a
wife”) are to “seek” a change of state (compare 1Co 7:20, 24).
28.
trouble in the flesh—Those who marry, he says, shall
incur “trouble in the flesh” (that is, in their outward state, by reason of the
present distress), not sin, which is the trouble of the spirit.
but
I spare you—The emphasis in the Greek is
on “I.” My motive in advising you so is, to “spare you” such trouble in
the flesh. So Alford after Calvin, Bengel,
and others. Estius from Augustine explains it, “I spare you
further details of the inconveniences of matrimony, lest even the incontinent
may at the peril of lust be deterred from matrimony: thus I have regard for your
infirmity.” The antithesis in the Greek of “I … you” and “such” favors
the former.
29.
this I say—A summing up of the whole, wherein
he draws the practical inference from what precedes (1Co 15:50).
the
time—the season (so the Greek)
of this present dispensation up to the coming of the Lord (Ro 13:11). He uses
the Greek expression which the Lord used in Lu 21:8; Mk 13:33.
short—literally, “contracted.”
it
remaineth—The oldest manuscripts read, “The
time (season) is shortened as to what remains, in order that both they,”
&c.; that is, the effect which the shortening of the time ought to have is,
“that for the remaining time (henceforth), both they,” &c. The clause, “as
to what remains,” though in construction belonging to the previous clause,
in sense belongs to the following. However, Cyprian and Vulgate support English Version.
as
though they had none—We ought to consider nothing as our
own in real or permanent possession.
30.
they that weep … wept not—(Compare
2Co 6:10).
they
that buy … possessed not—(Compare
Is 24:1, 2). Christ specifies as the condemning sin of the men of Sodom not
merely their open profligacy, but that “they bought, they sold,” &c., as
men whose all was in this world (Lu 17:28). “Possessed” in the Greek
implies a holding fast of a possession; this the Christian will not do,
for his “enduring substance” is elsewhere (Heb 10:34).
31.
not abusing it—not abusing it by an overmuch
using of it. The meaning of “abusing” here is, not so much perverting,
as using it to the full [Bengel].
We are to use it, “not to take our fill” of its pursuits as our chief
aim (compare Lu 10:40–42). As the planets while turning on their own axis, yet
revolve round the sun; so while we do our part in our own worldly sphere, God
is to be the center of all our desires.
fashion—the present fleeting form. Compare Ps 39:6, “vain
show”; Ps 73:20, “a dream”; Jam 4:14, “a vapor.”
passeth
away—not merely shall pass away,
but is now actually passing away. The image is drawn from a shifting
scene in a play represented on the stage (1Jn 2:17). Paul inculcates not so
much the outward denial of earthly things, as the inward spirit whereby the
married and the rich, as well as the unmarried and the poor, would be ready to
sacrifice all for Christ’s sake.
32.
without carefulness—I would have you to be not merely
“without trouble,” but “without distracting cares” (so the Greek).
careth—if he uses aright the advantages of his condition.
34.
difference also—Not merely the unmarried and the
married man differ in their respective duties, but also the wife
and the virgin. Indeed a woman undergoes a greater change of condition
than a man in contracting marriage.
35.
for your own profit—not to display my apostolic
authority.
not
… cast a snare upon you—image
from throwing a noose over an animal in hunting. Not that by hard
injunctions I may entangle you with the fear of committing sin where there is
no sin.
comely—befitting under present circumstances.
attend
upon—literally, “assiduously wait on”; sitting
down to the duty. Compare Lu 10:39, Mary; Lu 2:37, “Anna … a widow, who
departed not from the temple, but served God with fastings and prayers night
and day” (1Ti 5:5).
distraction—the same Greek as “cumbered” (Lu 10:40, Martha).
36.
behaveth … uncomely—is not treating his daughter well
in leaving her unmarried beyond the flower of her age, and thus debarring her
from the lawful gratification of her natural feeling as a marriageable woman.
need
so require—if the exigencies of the case
require it; namely, regard to the feelings and welfare of his daughter. Opposed
to “having no necessity” (1Co 7:37).
let
them marry—the daughter and her suitor.
37.
steadfast—not to be turned from his purpose
by the obloquy of the world.
having
no necessity—arising from the natural inclinations
of the daughter.
power
over his … will—when, owing to his daughter’s will
not opposing his will, he has power to carry into effect his will or wish.
decreed—determined.
38.
her—The oldest manuscripts have “his
own virgin daughter.”
but—The oldest manuscripts have “and.”
39.
bound by the law—The oldest manuscripts omit “by the
law.”
only
in the Lord—Let her marry only a Christian
(2Co 6:14).
40.
happier—(1Co 7:1, 28, 34, 35).
I
think also—“I also think”; just as you
Corinthians and your teachers think much of your opinions, so I also
give my opinion by inspiration; so in 1Co 7:25, “my judgment” or opinion. Think
does not imply doubt, but often a matter of well-grounded assurance (Jn 5:39).
Excerpt from:
A Commentary on the Old and New Testaments
by Robert Jamieson, A. R. Fausset and David Brown
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