FRANCIS. And, if a virgin marry] Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbad to marry, 1 Tim. iv. 3. and who might have main-ther, is no better provided than thou. tained other doctrines of devils besides. These persons, or such doctrines, the apostle had in view when he says, they may marry, and yet not sin. Poor Heathenism! thou couldest give but cold comfort in such circumstances as these: and infidelity, thy younger bro Trouble in the flesh] From the simple circumstance of the encumbrance of a family, while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution, But I spare you.] The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross. Verse 29. The time is short] These persecutions and distresses are at the door, and life itself will soon be run out.Even then, Nero was plotting those grievous persecutions with which he not only afflicted, but devastated the church of Christ. They that have wives] Let none begin to think of any comfortable settlement for his family; let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the Providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die. Linquenda tellus, et domus, et placens HOR. Odar. Lib. II. Od. xiv. ver. 22. || Verse 30. They that weep, &c.] There will shortly be such a complete system of distress and confusion, that private sorrows and private joys will be absorbed in the weightier and more oppressive public evils-yet, let every man still continue in his calling; let him buy, and sell, and traffic, as usual; though in a short time, either by the coming persecution, or the levelling hand of death, he that had earthly property, will be brought into the same circumstances with him who had none. Verse 31. And they that use this world] Let them who have earthly property or employments, discharge conscientiously their duties from a conviction of the instability of earthly things. Make a right use of every thing, and pervert nothing from its use. To use a thing, is to employ it properly, in order to accomplish the end to which it refers. To abuse a thing, signifies to pervert it from that use. Pass through things temporal, so as not to lose those which are eternal. For the fashion of this world] Το σχήμα του κοσμου τούτου, signifies properly the present state or constitution of things; the frame of the world; that is, the world itself. But often the term xooμos, world, is taken to signify the Jewish state and polity; the destruction of this was then at hand; and this, the Holy Spirit might then signify to the apostle. Verse 32. Without carefulness] Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remain The difference of circumstances A. M. 4060. A. D. 56. Anno Imp. Ne a A. D. 56. Anno Imp. Ne He that is unmarried careth for for the things of the Lord, that AM. 4050. A. U. C. 809. the things b that belong to the she may be holy both in body and A.U.C. 809. ronis Caes. 3. Lord, how he may please the in spirit: but she that is married ronis Cas. 3. Lord. careth for the things of the world, how she may please her husband. 33 But he that is married careth for the things that are of the world, how he may how he may please his wife. 34 There is difference also between a wife and a virgin. The unmarried woman careth с 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. a 1 Tim. 5. 5.— Gr. of the Lord, as ver. 34. e Luke 10. 40, &c. therefore both himself and his state are to be preferred infi der of it he shall restrain, and none can harm you if ye be followers of that which is good. We should all take the ad-nitely before those of the other. Nor could the apostle have vice of the poet : Ile that is unmarried careth for the things that belong to the Lord] He has nothing to do with a family, and therefore can give his whole time to the service of his Maker; having him alone to please. Verse 33. But he that is married] He has a family to provide for, and his wife to please, as well as to fulfil his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation; the married man has all this to attend to,, and besides, to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone. The latter is diffused abroad, makes a much more important part of the body social, and provides both for its support and continuance. The single man lives for, and does good to himself only; the married man lives both for himself and the public. Both the state and the church of Christ are dependant on the married man; as from him, under God, the one has subjects, the other members; while the single man is but an individual in either; and by and bye will cease from both, and having no posterity, is lost to the public for ever. The married man therefore, far from being in a state of inferiority to the single man, is beyond him out of the limits of comparison. He can do all the good the other can do, though perhaps sometimes in a different way, and he can do ten thousand goods that the other cannot possibly do. And meant any thing less; only for the present distress he gave his opinion that it was best for those who were single to continue so. And who does not see the propriety of the advice! Verse 34. There is a difference also between a wife and a virgin.] That is, there is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy; separated to divine employments both in body and spirit. Whereas, she that is married, careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfil; her husband being obliged to leave to her the care of the family, and all other domestic concerns. On this verse there is a profusion of various readings in MSS. Versions, and Fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here, so as to make them look like sense. Verse 35. This I speak for your own profit] The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the church at Corinth alone; or churches in similar circumstances. Not that I may cast a snare upon you] Oux ira Broxor bună saλ-Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavoured to throw over the head of his adversary, and thus entangle him. Or to a similar custom among the Persians who made use of a noose called the Ni camand, which they employed in the same way. One of these lies before it is a strong silken cord, one end of which is a loop to be held in the hand; and the rest is in the form of a commen snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop. me; The apostle therefore intimates that what he says was not In what cases a man may change A. M. 4060. A. D. 56. Auno Imp. Ne 36 But if any man think that he his heart, having no necessity, but A. U. C. 809. behaveth himself uncomely toward a b A. M. 4060. A. U. C. 809. A. D. 56. Anno Imp. Neronis Cæs. 3. 38 So then he that giveth her in marriage doeth well; but he that giveth her not in mar 37 Nevertheless he that standeth stedfast in riage doeth better. intended absolutely to bind them, but to shew them the propriety of following an advice which, in the present case, would be helpful to them in their religious connexions, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for. For that which is comely, and that ye may attend upon the Lord without distraction.] The original aλλ¤ πρos TO EUσXT μον, και ευπροσεδρον τῷ Κυρίῳ απερίσπαςως, of which our version is only a paraphrase, is thus translated by Bishop Pearson, But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours. Verse 36. Uncomely toward his virgin] Different meanings have been assigned to this verse. I shall mention three of the principal. 1. "In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity; and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life, he, seeing from his daughter's circumstances, that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might, in this case, alter his purpose without sin, and let her, and her suitor, marry." virgins under the power of parents and guardians, and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, &c. Now this may be true, but it has no foundation in the text, for Type TY EXUTOM apevov is not to keep his daughter's, but his own virginity, or rather his purpose of virginity; for, as Phavorinus says, He is called a virgin, who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continenCY. And, that this must be the true import of these words, appears from this consideration: that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father's part, but on her own: for, let her have a necessity, surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity; he does well to continue a virgin: and then the phrase, if any man thinks he behaves himself unseemly towards his virgin, if it be overaged, and thinks he ought rather to join in marriage; refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say, that the time of marriage is from 16 or 17, to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not; let them 2. "The whole verse and its context speaks of young women dedicated to the service of God, who were called rap-marry. And then he concludes with those words applied to bevor, virgins, in the primitive church. And a case is put here, that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed." 3. "The apostle by wapdavos does not mean a virgin, but the state of virginity, or celibacy, whether in man or woman.” Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus: both cases: so then, both he that marries doeth well; and he that marries not, doeth better. This last opinion seems to be the true sense of the apostle. It may be necessary to make a few general observations on these verses, summing up what has been said. 1. Пaplavos, here, should be considered as implying not a virgin, but the state of virginity or celibacy. 2. Tπɛpanμos, over-aged: must refer to the passing of It is generally supposed that these three verses relate to that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and see the ligious sentiments; for, in reference to domestic peace, much Note on ver. 6. depends on this. 3. Και ούτως οφείλει γινεσθαι, and need so require ; or if there appear to be a necessity; is to be understood of any particular change in his circumstances, or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes. 4. Instead of yaμerwσav, let THEM marry, I think yaμarw, let HIM marry, is the true reading, and agrees best with the context. This reading is supported by D* EFG. Syriac, all the Arabic, Sclavonic, one of the Itala; and St. Augustin. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerom, Ambrosiaster, Sedulius and Bede. This reading is nearly of the same import with the other; let him do what he willeth, he sinneth not, let him marry; or, he sinneth not, if he marry. 5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose. 6. Instead of Exyapılar, he who giveth her in marriage,|| I propose to read yapiw he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209. and of some others: with Clemens, Methodius, and Basil. Thy EaUTOU Tаplevor his own virgin, is added after the above, by several very ancient and reputable MSS. as also by the Syriac, Armenian, Vulgate, Æthiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both divine and human: and he who marrieth not, doeth better; because of the present distress: see ver. 26. Verse 39. The wife is bound by the law] This seems to be spoken in answer to some other question of the Corinthiaus, to this effect: "May a woman re-marry whose husband is dead, or who has abandoned her?" To which he replies, in general, That as long as her husband is living, the law binds her to him alone; but, if the husband die, she is free to re-merry; but only in the Lord: that is, she must not marry a heathen, nor an irreligious man: and she should not only marry a genuine Christian, but one of her own re Verse 40. But she is happier if she so abide] If she continue in her widowhood, because of the present distress, for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to re-marry? She who had tried both the state of celibacy and the state of marriage, could certainly best tell which was most for her comfort: and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow; it is certain that he can never be understood as speaking in general; as there are multitudes of persons abundantly more happy in their married than in their single state and there are many widows also much more happy in their second marriage than they have been in their first. After my judgment] According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shews me the tribulations which are coming on the church. But, says he, ver. 28. I spare you, I will not be more explicit concerning coming evils, as I wish to save you from all fore-bodings which bring torment. Πνευμα γω I think I have the Spirit of God.] Aoxa de xa' yw Пveuz Ecu exe, might be translated I am CERTAIN that I have the Spirit of God. This sense of done, (which we translate to seem, to think, to appear, &c.) I have noticed in another part of this work. Ulpian on Demosthen. Olynth. 1. says, To doxεiv Ou Tavτws ETI aμÇiboλov TATOUσiy ol tadqish, aλλa moddanis nai et TOU aλ ÕεUEL Y° The word doxe is used by the ancients, not always to express what is DOUBTFUL, but often to express what is TRUE and CERTAIN.-See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit; as this would have defeated his object, in giving the above advices: for, if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as assert ing that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey. 1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the Notes, that few or none of them remain: and, on the subjects of peculiar importance, much time has been spent, in order to impress them on the mind of the Reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language. 2. On the important subject of marriage, I have said what I believe to be true; and scruple not to say, that it is the most useful state in which the human being can be placed; and consequently that, in which most honour may be brought to God. I have listened with much attention, for the better part of half a century, to the arguments against marriage, and in favour of celibacy: and I have had the opportunity of being acquainted with many who endeavoured to exemplify their own doctrine: but, I have seen an end of all their perfection; neither the world, nor the church, are under any obligations to them: they either married when they could do it to their mind and convenience, or, continuing in their celibacy, they lived a comparatively useless life; and died, as they should, unregretted. The doctrine is not only dangerous, but anti-scriptural: and, I hope, I have sufficiently vindicated Paul from being its patron or supporter. in general. 5. The conversion which the Scripture requires, though it makes a most essential change in our souls, in reference to God; and in our works, in reference both to God and man; makes none in our civil state: even if a man is called, i. e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows, that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called. 6. From the 20th, to the 23d verse, the apostle refers to the state of slavery among the Greeks: and, from what he says, we find that even among the slaves there were Christian converts; to whom, though he recommends submission and "contentment, yet he intimates that if they could get their freedom, that they should prefer it; and he strongly charges those that were free, not to become again the slaves of men, ver. 23. from which we learn, that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word EXEĴɛpos, which we translate freeman, means properly freedman; one who had been a slave, but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways-1. The consent of the master, that the slave should have his name entered in the census, or public register of the citizens— 2. The slave was led before the prætor, and the magistrate laid his wand, called vindicta, on his head, and declared him free-3. By testament or will, the master bequeathing to the 3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages-No, many of them are blameable in a very high degree. Instead of consulting common sense and propriety; childish affections, brutish passions, or the love of money, are the motives on which many of them have been contracted. Such marriages are miser-slave his freedom. able, must be so, and should not be otherwise and superficial people, looking at these, form an estimate of the state itself; and then indulge themselves in exclaiming against an ordinance of God; either perverted by themselves, or the equally foolish persons who are the subjects of their animadversion. That, genuine Christians can never be so useful in any state as that of marriage, I am fully convinced; but, to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur, the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the church of Christ into his own synagogue. But who, among young people, will lay this to heart! And how few, among young men and young women, will not sell their Saviour and his people, for a husband or a wife! 4. The doctrine of second marriages has been long a subject of controversy in the church. The Scriptures, properly understood, have not only nothing against them, but much for them. And, in this chapter, St. Paul, in the most pointed manner, admits of them. A widow may marry again; only, let it be in the Lord. And a widower has certainly the same privilege. The manner in which the second mode of manumission was performed is curious. The prætor, having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free, according to the custom of the Romans." This done, he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards, with the hand, upon the face and back. The head also of the slave was shaven, and a cup given him by his master, as a token of freedom; and the notary entered the name of the new freedman in the public register, with the reasons of his manumission: it was customary also to give him another sur name. 7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery all the villani were slaves to their respective lords; and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in that ancient record, preserved in the bishop's auditors' office in the cathedral of Durham, commonly known by the name of the Boldon Book. This record is now printing under the direction of his Majesty's commissioners on the public records of the kingdom. |