1 Corinthians 7:40

I think also that I have the Spirit of God.— This seems to glance at his adversaries in the church, who might be of a different opinion. What he writes was to answer questions proposed. It is very unreasonable for any to infer hence, that St. Paul was uncertain whether hewas inspired or not: whereas this is only a modest way of speaking; and δοκω εχειν, I think I have, or I appear to have, often signifies the same with χω, I have. Comp. Luke 8:18 with Matthew 13:12. 1 Corinthians 10:12; 1 Corinthians 14:37 and see Heylin and Doddridge.

Inferences.—The decisions of the holy Apostle in the chapter before us are given with such gravity, seriousness, and purity, that one would hope, delicate as the subject of them is, they will be received without any of that unbecoming levity, which the wantonness of some minds may be ready to excite on such an occasion. It becomes us humbly to adore the divine wisdom and goodness manifested in the formation of the first human pair, and in keeping up the different sexes, through all succeeding ages, in so just a proportion, that every man might have his own wife, and every woman her own husband; that the instinct of nature might, so far as it is necessary, be gratified without guilt, and an holy seed be sought, which, being trained up under proper discipline and instruction, might supply the wastes which death is continually making, and be accounted to the Lord for a generation:—and that so virtue, holiness, and religion, for the sake of which alone it is desirable that human creatures should subsist, may be transmitted through every age, and earth become a nursery for heaven. 1 Corinthians 7:2.

With these views should marriages ever be contracted, when it is proper they should be contracted, 1 Corinthians 7:5. Let none imagine the state itself to be impure, and let it always be preserved undefiled; all occasion of irregular desire being prudently guarded against by those who have entered into it. And let all Christians, in every relation, remember that the obligations of devotion are common to all, and that Christ and his Apostles seem to take it for granted that we shall be careful to secure proper seasons for fasting, as well as for prayer, so far as may be needful, in order that the superior authority of the mind over the body may be exercised and maintained, and that our petitions to the throne of grace may be offered with greater intenseness, copiousness, and ardour.

From the Apostle's reasonings and exhortations, 1 Corinthians 7:14 we may learn a becoming solicitude to contribute as much as we possibly can to the Christian edification of each other; and especially let this be the care of the nearest relatives in life. What can be more desirable, than that the husband may be sanctified by the wife, and the wife by the husband?-May all prudent care be taken in contracting marriages, as to the religious character of the intended partner for life; and in those already contracted, where this precaution has been neglected, or where the judgement formed seems to have been mistaken, let all considerations of prudence, of religion, of affection, concur to animate to a mutual care of each other's soul,—that most important effort of love, that most solid expression and demonstration of friendship. Nor let the improbability of success be pleaded in excuse for neglect, even where the attempt must be made by the subordinate sex. A possibility should be sufficient encouragement; and surely there is no need to say, How knowest thou, O wife, but thou mayest save him, whose salvation, next to thine own, must be most desirable to thee? 1 Corinthians 7:16.

Let us all study the duties of those relations in which God hath placed us, and walk with him in our proper callings; not desiring so much to exchange, as to improve them, 1 Corinthians 7:24. His wise providence hath distributed the part; it is our wisdom, it will be our happiness, to act in humble congruity to that distribution. Surely the Apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does, when speaking of what seems to great and generous minds the most miserable lot,—even that of a slave, He says, care not for it, 1 Corinthians 7:21. If liberty itself, the first of all temporal blessings, be not of so great importance, as that a man, blessed with the highest hopes and glorious consolations of Christianity, should make himself very solicitous about it,—of how much less importance are those comparatively trifling distinctions, on which many lay so disproportionate, so extravagant a stress!

Let Christian servants [for, blessed be God, among us we have no slaves] remember their high privileges,—as the Lord's freed-men. Let Christian masters remember the restraint—as the Lord's servants, 1 Corinthians 7:22 and let the benefits of liberty, especially when considered in its aspect upon religion, be so far valued, as not to be bartered away for any price which the enemies of mankind may offer in exchange.

But, above all, let us remember the infinite importance of maintaining the freedom of the mind from the bondage of corruption; and of keeping with all humble and chearful observance the commandments of God, 1 Corinthians 7:19. While many express the warmest zeal for circumcision or uncircumcison, in defence of, or in opposition to, this or that mode or form of external worship, let our hearts be set on what is most vital and essential in religion; and we shall find the happiest equivalent in the composure and satisfaction of our own spirit now, as well as in those abundant rewards which the Lord hath laid up for them that love him.

In the mean time observe we the humility of the excellent Apostle with pleasure. When he speaks of his fidelity in the ministry, (1 Corinthians 7:25.) he tells us, he obtained mercy of the Lord to be faithful. Edified by such an example, let us ascribe to Christ the praise, not only of our endowments, but of our virtues;—even to him, who worketh in us both to will and to do, of his own good pleasure.

Attentive to the affecting lesson which the Apostle here gives of the shortness of time, (1 Corinthians 7:29.) let us seriously reflect upon the advantages and snares of our respective conditions in life, that so we may improve the one, and escape, as far as possible, all injury from the other. Those who are single will do well to employ their leisure for God, and to endeavour to collect such a stock of Christian experience as may support them, when the duties and difficulties, the cares and sorrows of life shall be multiplied. Those who are married, ought with mutual tender regard to endeavour to please each other, and to render that relation into which Providence hath conducted them, as comfortable and agreeable as they may; (1 Corinthians 7:33.) and whatever cares press upon their minds, or demand their attention, let them order their affairs with such discretion, as that they may still secure a due proportion of their time for the things of the Lord.

Should any in their consciences be persuaded, that, by continuing single, they should best answer the purposes of religion, and promote the good of their fellow-creatures, in conjunction with their own; let them do it. As for those who marry, whether a first or second time, let them do it in the Lord; acting in the choice of their most intimate friend and companion as the servants of Christ; who are desirous that their conduct may be approved by him, and that any avocations, and interruptions in his service, which may be occasioned, even in peaceful times, by marriage, may be in some measure balanced by the united prayers, prudent counsels, and edifying converse of those with whom they unite in this tender bond.

REFLECTIONS.—1st. In answer to some cases of conscience, which the Corinthians had sent to the Apostle for his solution, he replies:

1. In the persecuted state of the church, and considering the incumbrances which a married state necessarily produced, he suggests, that it would be well for those who had the gift of continence to keep themselves single.
2. Yet he was far from enjoining celibacy as a duty. Where the gift of continence was not possessed, and circumstances made it more eligible, it was adviseable that every man and woman should enter into the honourable estate of marriage, with all conjugal fidelity and love cleaving alone to those with whom they are thus united. See the annotations.
3. The Apostle declares, I speak this by permission, as my advice, and not of commandment, as what is absolutely necessary for every individual; not as if it was every man's duty to marry, who was thereto inclined; there were cases and circumstances when persons could best judge for themselves. For I would that all men were even as I myself, and could as contentedly continue in a state of celibacy; but every man hath his proper gift of God, one after this manner, and another after that, according to their different dispositions and constitutions. I say therefore to the unmarried and widows, it is good for them if, in these perilous times, they abide even as I, and can with safety and satisfaction continue single: otherwise, let them marry: this then becomes a duty, and it would be sinful to neglect the ordinance of God.

2nd. As many who had been called in a conjugal state, had partners who still continued in heathenism, and divorces were common among the Jews, the Apostle, by immediate authority from his Lord, declares what was their duty in such circumstances.
1. Let not the wife depart from her husband. But if she depart voluntarily, or be dismissed through any quarrel, let her remain unmarried, or be reconciled to her husband, whose regard it is her duty by all lawful means to endeavour to regain. And let not the husband put away his wife, on any consideration but the defilement of the marriage-bed. Note; Those who are married should desire and delight to make that state a comfort to each other: every breach involves both in misery. Note; The voluntary departure of the wife from her husband, intimated above, was at the best but tolerated on account of those dreadful times of persecution. It is certainly prohibited by our Lord, in Matthew 5:32; Matthew 19:9 and Mark 10.

2. With regard to those who have partners that continue in heathenism, while they themselves are called to the knowledge of the truth, the following directions I give by the Spirit, the Lord having left no express command concerning the matter.
(1.) If any heathen wife or husband choose to remain with their partner, who is converted to the faith of Christ, the christian wife or husband must not separate themselves from the heathen on account of religion. And he suggests his reasons for what he enjoined: [1.] The state is sanctified by the faith of either of the parties. The unbelieving husband is sanctified by, or in, the wife, and the unbelieving wife is sanctified by, or in, the husband, they being one by virtue of the marriage union, which is therefore sanctified to the faithful person; else were your children unclean, and not entitled to the blessings and privileges that belong to the visible church; but now are they holy, capable of being received into the congregation of the faithful, and admitted to the seal of the covenant, as much as if they descended from parents who were both Christians in profession. [2.] God hath called us to peace; and therefore, so far as we can maintain it with our heathen relatives, we are bound to do it, and not make our different sentiments in religious matters the ground of contention and angry dispute: and though we with they were even as we, yet should we not quarrel with them because they refuse to be of the same mind with us, but bear with the perverseness and displeasure which they may testify against us on account of our profession. [3.] While thus walking in love, peace, and charity, what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? and be made the instrument of her conversion? But, whether this be the case or not, as God hath distributed to every man, as the Lord hath called every one, in whatever state or relation, so let him walk, as may most adorn his holy profession; and so ordain I in all churches, laying this down as a general rule, to be accommodated to particular cases.

But, (2.) The case however is quite different, if the unbelieving depart, and, offended at their partner for embracing the gospel, for that cause refuse any longer to dwell with them; and, all kind means being used, insist on a separation; a brother or a sister is nor under bondage in such cases, nor obliged to detain them, when they desire to depart. But this rule refers only to professed Christians when married to professed Heathens. See the annotations.

3rdly. The Apostle passes on to other cases.
1. Respecting circumcision. Is any man called being circumcised, Jew or Proselyte? Let him not become uncircumcised, or regret that he submitted to this rite. Is any one called in uncircumcision? let him not become circumcised, all these marks of peculiarity being abolished under the gospel. Jew and Gentile have now but one way to glory: Circumcision is nothing, and uncircumcision is nothing, of no avail at all to salvation; but the grand point is, the keeping of the commandments of God, from the divine principle of faith which worketh by love.

2. With regard to men's stations in life, Let every man abide in the same calling wherein he was called, desiring no alteration in his circumstances, but satisfied with the dispensations of God's providence. Art thou called being a servant? care not for it; as if because a servant or slave, therefore the less acceptable to God. With him there is no respect of persons. But if thou mayest be made free, use it rather; if the Lord open a door for your liberty, thankfully accept it, in the mean time being resigned to wait his will. For he that is called in the Lord, being a servant, is the Lord's free-man, brought from the bondage of corruption to the most desirable freedom, even into the glorious liberty of the sons of God. Likewise also he that is called, being free, is Christ's servant: whatever our civil privileges may be, when we have taken the Lord for our Master, we are, as much as the meanest slave, bound to yield ourselves to him, obedient in all things. Ye are bought with a price, both one and the other with the same price, even the blood of Jesus: be not ye therefore the servants of men; but whenever their commands interfere with the will of your great Master, hesitate not a moment whom you shall obey. Upon the whole, brethren, this is my injunction; Let every man wherein he is called, whatever his station in life may be, therein abide with God, resigned to his will, aiming at his glory, maintaining communion with him, and looking up for grace to serve him acceptably. Note; (1.) As our worldly circumstances are ordered by the divine appointment or permission, to repine is to rebel against God. (2.) No attainments in religion give us a right to any superiority in worldly things. Dominion is not founded in grace.

4thly. In answer to their question with regard to unmarried persons, though our Lord had given no particular directions, yet the Apostle, under divine inspiration, delivers his judgment.
1. Considering the troublesome times, and the present distress that they were under, he advises those who with chastity could, to continue single. If they were already married, they must be content in that state, nor seek to loose that indissoluble bond; but if unmarried, they would do well to not hastily to change their condition.
2. If any persons found it more adviseable or necessary for them to marry, they would commit no sin in so doing, marriage being honourable in all; only they would encumber themselves more in the world, and in those days of persecution expose themselves to more dangerous trials. But he urges not the point, lest he should bring them into a snare, when he only meant to suggest the cautions which prudence dictated.
3. Whatever was their state, married or unmarried, he had one important charge to give them. This I say, brethren, the time is short, eternity is advancing swiftly, and the days which are here allotted us draw to their end. Since therefore our great concern in this world is to prepare for a better, it remaineth that both they that have wives, be as though they had none; not setting their affections on a dying world, or retarded from the pursuit of heavenly things by any engagements or attachments here below: and they that weep, as though they wept not; restraining all inordinate grief for the loss of dearest relatives, or for any other afflictions, since all present sufferings must so quickly have an end: and they that rejoice, as though they rejoiced not; considering the transitory nature of all their worldly comforts, and therefore sitting loose to them: and they that buy, as though they possessed not; not trusting in uncertain riches, nor placing their happiness in these possessions, but looking for a more enduring substance; and they that use this world, as not abusing it, to flatter their pride, or gratify their luxury: for the fashion of this world passeth away; all things below are fleeting as the shadow, and will shortly vanish as the dream when one awaketh. Note; (1.) A deep sense of the vanity of time, and the importance of eternity, is needful to regulate both our joys and sorrows, and to keep our affections disengaged from the objects of sense, which would otherwise enslave us. (2.) We are dying worms in a dying world: the longest life is but for a short time; every moment we are in jeopardy; and what is all the world to a dying man?

4. He suggests the general reason on which he grounded the foregoing advice. I would have you without carefulness, not to lay a snare upon you by enforcing celibacy, but that those who have the gift, may attend upon the Lord without distraction. The advantage of the unmarried slave is this, that being less encumbered with worldly cares, the single brother or sister is more at leisure for the service of the Redeemer, and they can more entirely devote their time and talents, and employ both body and spirit in his blessed work: while married persons must necessarily be more engaged in the care of a family, and the needful provision for them, and have the partners of their bosom to please in all lawful things, solicitous to promote their temporal and eternal happiness. Note; (1.) That is always best for a Christian, which is best for his soul. (2.) Our first desire should be to please the Lord, and, whether married or single, to be holy both in body and spirit.

5thly. The Apostle proceeds with farther directions concerning marriage.
1. Concerning virgins. If any man think that he behaveth himself uncomely towards his virgin by restraining his daughter or ward, who is disposed thereto, from marrying; if she pass the flower of her age, and is come to years of maturity, and need so require, and, on deliberating the matter, it seems most eligible that she should change her condition, let him do what he will, he sinneth not in disposing of her; let him marry her to a proper partner. Nevertheless, he that standeth steadfast in his heart, resolved to keep his ward or daughter single, having no necessity, but hath power over his own will, and hath so decreed in his heart, with her consent, that he will keep his virgin as she is, doeth well, and shews in such trying times a prudent care of her. So then, he that giveth her in marriage, when it becomes needful, doeth well; acts a lawful and commendable part: but he that giveth her not in marriage, doeth better; provides more for her comfort, and keeps her more at her liberty to serve the Lord.

Others suppose that την εαυτου παρθενον signifies not his virgin, but the state of virginity, and give the sense, that if any man continued single beyond the usual time when it was thought reputable to marry, and afterwards should think that he had put an undue restraint upon himself, and see cause to change his condition, it would be lawful for him, even if advanced in years, to take a wife: for though it might be most commendable if he could keep his first purpose, yet, if he find the state of wedlock needful, he is at liberty, and may marry. See the subject handled at large in the annotations.

2. Concerning widows. The wife is bound by the law to her husband for life. But if her husband be dead, she is at liberty to be married to whom she will; only in the Lord; careful not to be unequally yoked with an unbeliever, and giving her hand to no man, who has not, as far as she can judge, given his heart to Christ. But, in most cases, she is happier if she so abide, after my judgment, and live unmarried; and, in what I here advise, I think also, whatever false teachers may suggest, that I have the Spirit of God, and now speak under his immediate inspiration.