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TEXT. she hath not sinned: nevertheless, such shall have trouble in the

flesh; but I spare you. 29 But this I say, brethren, the time is 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 re

joice, as though they rejoiced not; and they that buy, as though

they possessed not; 31 And they that use this world, as not abusing it: 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 his wife. 34 There is difference also between a wife and a virgin. The unmarried

woman careth for the things of the Lord, that she may be holy,

PARAPHRASE. virgin marry, she sins not : but those that are married shall have worldly troubles; but I spare you, by not representing to you how little enjoyment Christians are like to have from

a married life, in the present state of things, and so I leave ♡ you the liberty of marrying. But give me leave to tell you,

that the time for enjoying husbands and wives is but short'. But, be that as it will, this is certain, that those who have

wives should be as if they had them not, and not set their 30 hearts upon them; And they that weep, as if they wept not ;

and they that rejoice, as if they rejoiced not; and they that

buy, as if they possessed not: all these things should be done 31 with resignation and a Christian indifferency. And those who

use this world, should use it without an over-relish of it m, without giving themselves up to the enjoyment of it. For

the scene of things is always changing in this world, and no32 thing can be relied on in it". All the reason why I dissuade

you from marriage is, that I would have you free from anxious cares.

He that is unmarried has time and liberty to 33 mind things of religion, how he may please the Lord : But

he that is married is taken up with the cares of the world, 34 how he may please his wife. The like difference there is

between a married woman and a maid : she that is unmarried,

NOTES. 29 Said, possibly, out of a prophetical foresight of the approaching persecution

under Nero. 31 * Krlaypaueros does not here signify “ abusing," in our English sense of the word,

but “intently using.” " All, from the beginning of ver. 28, to the end of this ver. 31, I think, may be looked on as a parenthesis.

TEXT. both in body and in spirit: but she that is married, careth for the

things of the world, how she may please her 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 you may attend

upon the Lord without distraction. 36 But if any man think he behaveth himself uncomely towards his

virgin, if she pass the flower of her 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 ne

cessity, but hath power over his own will, and hath so decreed in his heart, that he will keep his virgin, doth well.


PARAPHRASE. has opportunity to mind the things of religion, that she may be holy in mind and body; but the married woman is taken

up with the cares of the world, how to please her husband. 35 This I say to you, for your particular advantage, not to lay any constraint upon you', but to put you in


wherein you may most suitably, and as best becomes Christianity, apply

yourselves to the study and duties of the Gospel, without dis36 traction. But, if any one thinks that he carries not himself

as becomes him to his virgin, if he lets her pass the flower

of her age unmarried, and need so requires, let him do as 37 he thinks fit; he sins not, if he marry her. But whoever is

settled in a firm resolution of mind, and finds himself under no necessity of marrying, and is master of his own will

, or is at his own disposal, and has so determined in his thoughts, that he will keep his virginity P, he chooses the better

NOTES. 35. Bcbxos, which we translate a snare, signifies a cord, which possibly the apostle

might, according to the language of the Hebrew school, use here for binding; and then his discourse ruus thus : Though I have declared iny opinion, that it is best for a virgin to remain uuniarried, yet I bind it not, i. é. I do not declare it

to be unlawful to marry. 37 P slopbevor seeins used here for the virgin state, and not the person of a virgin ;

whether there be examples of the like use of it, I know not; and therefore I propose it as my conjecture, upon these grounds : 1. Because the resolution of mind, here spoken of, must be in the person to be married, and not in the father, that has the power over the person concerned: for how will the firepness of mind of the father hinder fornication in the child, who has not that firmi. ness ? 2. The necessity of marriage can only be judged of by the persons thenselves. A father cannot feel the child's flames, which make the need of marriage. The persons themselves only know whether they buru, or have the gift of continence. 3. 'Eşoucíay özel wepil to išlou gerúnalos, “ hath the power over his own will,” must either signify, “ can govern his own desires, is master of his own will," but this cannot be meant here, because it is sufficiently expressed before, by t'paños o ñ xapela, “ stedfast in heart;" and afterwards foo, by xénpixey is an napoio,' “ decreed in heart :” or must siguify, “ has the disposal

TEXT. 38 So then he that giveth her in marriage doth well: but he that

giveth her not in marriage doth better. 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.

PARAPHRASE. 38 side?. So then he that marrieth doth well; but he that 39 marrieth' not doth better, It is unlawful for a woman to

leave her husband, as long as he lives: but when he is dead, she is at liberty to marry, or not to marry, as she pleases, and to whom she pleases; which virgins cannot do, being under the

disposal of their parents; only she must take care to marry, as 40 a Christian, fearing God. But, in my opinion, she is happier,

if she remain a widow; and permit me to say, that whatever any among you may


“ I have the Spirit of God, so that I may be relied on in this my advice, that I do not mislead you."

think or say


NOTES. of himself," i. c. is free from the father's power, of disposing their children in marriage. For, I think, the words should be translated, hath a power concerning his owo will,'' i. e. concerning what he willeth. For if, by it, St. Paul ineant a power over his own will, one might think he would have expressed that thought as he does chap. ix. 12, and Rom. ix. 21, without repà, or by the preposition éni, as it is Luke ix. 1. 4. Because, if “ keep his virgin" had here sig. nified, keep his children from marrying, the expression had been more natural to have used the word téxyą, which signifies both sexes, thau wapbéyos, which belongs only to the female. If therefore wapbéros be taken abstractly for virginity, the precedent verse must be understood thus: “But if any one think it a shame to pass the flower of his age unmarried, and he finds it necessary to marry, let him do as he pleases; he sins not : let such marry." I confess it is hard to bring these two verses to the same sense, and both of them to the design of the apostle here, without taking the words in one or both of them very figuratively. St. Paul here seems to obviate au objection, that might be made against his dissu'asion from marriage, viz. that it might be an indecency one should be guilty of, if one should live unmarried past one's prime, and afterwards be forced to marry. To which he answers, That nobody should abstain, upon the account of being a Christian, but those, who are of steady resolutions, are at their own disposal,

and have fully determined it in their own minds. 37 ? Kahws here, as in ver. 1, 8, and 26, signifies not simply good, but preferable. 38 ' llapbéros being taken in the sense beforementioned, it is necessary, in this

verse, to follow the copies, which read yourčov, “ marrying," for ixyapáčur, "giving in marriage."



CONTENTS. This section is concerning the eating things offered to idols; wherein one may guess, by St. Paul's answer, that they had writ to him, that they knew their Christian liberty herein, that they knew that an idol was nothing; and, therefore, that they did well to show their knowledge of the nullity of the heathen gods, and their disregard of them, by eating promiscuously, and without scruple, things offered to them. Upon which, the design of the apostle here seems to be, to take down their opinion of their knowledge, by showing them, that, notwithstanding all the knowledge they presumed on, and were puffed up with, yet the eating of those sacrifices did not recommend them to God; vid. ver. 8, and that they might sin in their want of charity, by offending their weak brother. This seems plainly, from ver. 1-3, and 11, 12, to be the design of the apostle's answer here, and not to resolve the case, of eating things offered to idols, in its full latitude. For then he would have prosecuted it more at large here, and not have deferred the doing of it to chap. X., where, under another head, he treats of it more particularly.

TEXT. 1 Now as touching things offered unto idols, we know that we all have

knowledge. Knowledge puffeth up, but charity editieth. 2 (And if any man think, that he knoweth any thing, he knoweth

nothing yet, as he ought to know.


PARAPHRASE. 1 As for things offered up unto idols, it must not be questioned but that every one of you,

who stand much

upon your knowledge, know that the imaginary gods, to whom the Gentiles sacrifice, are not in reality gods, but mere fictions ; but, with this, pray remember, that such a knowledge, or opinion of their knowledge, swells men with pride and vanity. But

charity it is, that improves and advances men in Christianity. 2 (But, if any one be conceited of his own knowledge, as if

Christianity were a science for speculation and dispute, he knows

NOTE. 1 'To continue the thrcad of the apostle's discourse, the 7th verse must be read as

juived to the 1st, and all between looked on as a parenthesis.

TEXT. 3 But if any man love God, the same is known of him. 4 As concerning, therefore, the eating of those things that are offered

in sacrifice unto idols, we know that an idol is nothing in the world,

and that there is none other God but one. 5 For, though there be that are called gods, whether in heaven, or in

earth, as there be gods many, and lords many, 6 But to us there is but one God, the Father, of whom are all things,

and we in him; and one Lord Jesus Christ, by whom are all things,

and we by him.) 7 Howbeit there is not in every man that knowledge: for some, with

PARAPHRASE. 3 nothing yet of Christianity, as he ought to know it. But if

any one love God, and consequently his neighbour for God's

sake, such an one is made to know b, or has got true knowledge 4 from God himself. To the question, then, of eating things

offered to idols, I know, as well as you, that an idol, i. e. that the fictitious gods, whose images are in the heathen temples,

are no real beings in the world, and there is in truth no other 5 but one God. For though there be many imaginary nominal

gods, both in heaven and earth', as are indeed all their many 6 gods, and many lords, which are merely titular; Yet to us

Christians there is but one God, the Father and the Author of all things, to whom alone we address all our worship and service; and but one Lord, viz. Jesus Christ, by whom all

things come from God to us, and by whom we have access to y the Father). For notwithstanding all the great pretences to

NOTES. 3 b "Eyyuexu, “ is made to know, or is taught." The apostle, though writing in

Greek, yet often uses the Greek verbs according to the Hebrew conjugations. So chap. xiii. 12, é ryou somas, which, according to the Greek propriety, signifies, “ I shall be known,” is used for, “ I shall be made to know;" and so, Gal. iv.

9, ywwobbytes is put to signify, “ being taught.” 5 c“ In heaven and earth.” The heathens had supreme sovereigu gods, whom

they supposed eternal, remaining always in the heavens ; those were called 0.01, gods : they had besides another order of inferior gods, “ gods upon earth," who, by the will and directiou of the heavenly gods, governed terrestrial things, and were the mediators between the supreme, heavenly gods and men, without whom there could be no communication between them. These were called in Scripture, Baalim, i. e. Lords : avd by the Greeks, Aaluores. To this the apostle alludes here, saying, though there be, in the opivion of the heathens, “ gods many," i. e. many celestial, sovereigo gods, in heaven : and “ lords many, i. e. many Baalim," or Lords-agent, and presidents over earthly things; yet to us, Christians, there is but one sovereign God, the Father, of whom are all things, and to whom, as supreme, we are to direct all our services : aud but one Lords agent, Jesus Christ, by whom are all things, that come from the Father to us, and through whom alone we find access unto him. Mede's Disc, ou 2 Pet. ii. 1. or Disc. 43. p. 242.

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