1 Corinthians 7:1

Now in answer to that particular in your letter, which (on occasion of the Gnostic doctrine of marriage being from the devil, &c.) seems with some reason to prefer single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more commendable that they do so.

1 Corinthians 7:2

But for the avoiding of all kinds of uncleanness or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugal state.

a all acts of conjugal love: and likewise—

b by mutual consent for some time, particularly that ye may have a vacancy for duties of devotion, fasting, &c., wherein it was usual to abstain from those

1 Corinthians 7:3

[a] due benevolence] What εὔνοια here signifies will be best conjectured by the use of the Hebrew עֲוֹנָה, Exod. xxi. 10, (mentioned after food and clothing,) that must not be denied the wife. The Septuagint render it ὑμιλίαν αὐτῆς, accompanying with her; the Hebrew word also signifies εὔνοια, benevolence, which is therefore here used as a modester word, instead of the other; the Syriac reads the love which he owes; and some other Greek copies read ὀφειλομένην τιμὴν, due honour or worship; which perhaps is the ground of the use of the word worship, retained by our church in the form of marriage, meaning that kindness which is here said to be due unto her: but the king’s MS. hath ὀφειλὴν only, all that by vow of marriage is due unto her.

1 Corinthians 7:5

[b] for your incontinency] What ἀκρασία signifies here will be best guessed by the context, where the reason of the advice, συνέρχεσθαι, for the man and the wife to accompany together, being this, that the devil tempt them not διὰ τὴν ἀκρασίαν, ἀκρασία being the occasion or advantage that the devil takes hold of to tempt, must signify their want of ability to contain; not that it signifies incontinence; for that is a sin against the marriage vow, and will not agree with the context, which supposes no such sin; but, I say, a want of ability to contain, or abstain any longer from the lawful pleasures of marriage, as ἐγκρατῆς is he that ἑαυτὸν ἐν κράτει ἔχει, hath himself in his power, his own command, and so οὐκ ἐγκρατεύονται, ver. 9, they that have not the command of themselves, so as to live chastely without marriage, and so ἀκρατῆς, and thence ἀκρασία, the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome.

1 Corinthians 7:6

What I thus say, vv. 2—5, I say only by way of counsel, what appears to me to be best for men, generally speaking, all being not able to contain; but herein I am far from laying any precept on any to marry.

[c] permission] That συγγνώμη may signify advice or counsel, will be gathered from the grammarians, Hesychius and Phavorinus; συγγενώσομαι, say they, (it should be συγγνώσομαι,) συμβουλεύσω, “giving counsel,” and συγγνωσκόμενοι, πειθόμενοι, “they that are persuaded by advice or counsel.” And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c., vv. 2, 5, he generally gives his advice, that men should marry, &c., vv. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience and long trial there be no fear of those dangers, then his advice is to live unmarried. For so he had said, ver. 1, that it is good for a man not to touch a woman; and again he subjoins it, ver. 8, that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying and not marrying, is according to several circumstances matter of counsel, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, ver. 2, and to the same purpose, rather let them marry than burn, ver. 9. And because every man hath not the gift of continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the con-

1 Corinthians 7:7

For I would rather desire or advise all men to continue unmarried, as I do; but that will not, I suppose, be best for every one, because every one is not fitly qualified with the gift of continence to undertake that more honourable pitch, and such a man may have some other special excellence whereby to glorify God. It is more worthy their design and endeavour, either to live unmarried, or, when the wife is dead, to abstain from second marriages, for which ye have me for your example.

1 Corinthians 7:9

But if they have not that experience of their own strength and ability to abstain and preserve chastity, which may encourage them to this, let them marry in God’s name: it is infinitely better to do so, and preserve conjugal chastity, than by rejecting the use of that remedy to be inflamed with burning vehement desires, perhaps to break out into unnatural practices: (see Rom. i. 27, Jude 11.)

1 Corinthians 7:10

But to them that are married, it is not my caution or commandment, but Christ’s, that the woman be not separated from her husband.

1 Corinthians 7:11

Or, if upon just cause, that is, in case of fornication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allows it, the case of fornication, put away his wife.

1 Corinthians 7:12

But in answer to the other parts of your letter, vv. 1. 6. 8. 10, or, for other things, I give mine own judgment, not any precept of Christ’s. It is certain, and by the precept of Christ (which commands not to put away a wife but for cause of fornication) to by reason of your not being able to contain. by

1 Corinthians 7:13

And so in like manner for the Christian wife that is married to an infidel, if he be willing to live with her, let her by no means separate from him.

1 Corinthians 7:14

And beside the prohibition of Christ, which obliges to this, other advantages there are worth considering; for it sometimes hath come to pass, and there is great reason to hope it, that the heathen husband may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptism before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith and kept from heathen pollutions, (and the church requiring and receiving promise from the parents doth consequently presume they will,) and by the same reason it is that the children of the heathen are not so admitted.

[d] else were your children unclean; but—] The meaning of οὐκ ἀκάθαρτα, ἀλλὰ ἅγια, not unclean, but holy, in this place, appears by the context to be clearly this, that the children of Christians are not

1 Corinthians 7:15

But now the thing not stated or meddled with by Christ, and therefore now promised to be defined by me, ver. 12, is this, that in case the infidel will not live with the believer unless she will forsake her religion, she is not then so enslaved or subjected so far that she may do acts prejudicial to her religion and to the betraying thereof, for that end, that she may continue with her husband, but she remains blameless if she remain separate from him upon such his desertion. But yet above all things, that which is most to be observed is, that the believing party do the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they do, to repair the breach and be reconciled again; nay further, not to marry again, as long as there remains any hope of returning or reconciliation.

1 Corinthians 7:16

For it is possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in

1 Corinthians 7:17

Only according to the lot that any man hath befallen him, if it be with an infidel wife or the like, let him be content with it, and do as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this every where is my doctrine, and I desire it be universally resolved on in all Christian churches.

[e] But as God hath—] In this place some ancient copies give us another reading thus, τί οἶδας ἄνερ εἰ τὴν γυναῖκα σώσεις, ἡ μὴ; ἑκάστῳ —What knowest thou, O man, whether thou shalt save thy wife, or no? As God hath distributed to every man—. This we learn from Theophylact upon the place: τινές, saith he, οὕτω ἀνέγνωσαν, “some have read thus.” And then this will take away all debate what should be the proper notation of εἰ μὴ in the beginning of the verse, reading it εἰ μὴ ἑκάστῳ—. For though, if it were certain that that were the true reading, some probable account might be given of it, as that εἰ μὴ might signify only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, εἰ μὴ, not ἡ μὴ, yet joining that to the end of ver. 16, and not transferring it to the beginning of ver. 17, (as it is certain the ancient copies were not divided into verses, or so pointed as ours now are,) then still there will be as little difficulty in it; for so the words will be very current, τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις, εἰ μὴ; What knowest thou, O man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not.

1 Corinthians 7:18

If one which hath been circumcised be converted to Christianity, let him contentedly continue in it, let him never trouble himself to get off that mark from his flesh (as some did); as on the other side, he that is not circumcised when he is converted need not receive circumcision (as some required of them, Acts xv. 1).

[f] become uncircumcised] Ἐπισπασμὸς signifies attraction, and particularly belongs to a practice of some Jews, who, under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their circumcision was an evidence, used means by some medicinal applications to get a new præputium: and these were called by the Talmudists משוכים, that is, ἐπισπαστικοί, attractores. And that it is possible to be done, is affirmed by Cor. Celsus the famous physician, but easier, saith he, in a boy than a man. So saith R. Aleai of Achan, that he made himself a præputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms, I Macc i. 15. ἐποίησαν ἑαυτοῖς ἀκροβυστίας, they made themselves foreskins. So under the tyranny of the Romans there

HAMMOND ANNOTT. VOL. II.

1 Corinthians 7:19

Your bodies are, by your being Christians, consecrated to the service of his Spirit (and the governors of the church, of which sort the incestuous person is thought to be, (see ch. v. 2,) set apart in all purity to discharge that function, to which they are consecrated by receiving the Holy Ghost). This benefit of the Spirit ye have received from God, and it is an engagement to you to think your own bodies are not now at your own disposal, to use them as you please (as in your state of Gentilism, or without that engagement, ye might be tempted to imagine).

For such outward things as these on either part are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. v. 6. and vi. 15.

20, 21. In what condition of life soever a man is when he is converted to Christianity, let him contentedly continue in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousness, or lusts, or secular advantages, (see 1 Tim. vi. 5,) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bondman is converted to Christianity, must not think it any disparagement to his Christianity that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if by any fair regular means he can obtain his freedom, he may then make use of them, and prefer liberty before servitude; for so he might have done if he had never been Christian.

1 Corinthians 7:20

For God hath paid dear for the purchase of you, hath given his Son out of his bosom, and his very Spirit, to this purpose, to purchase unto himself a peculiar people, zealous of good works; by this price making purchase of our bodies as well as our souls, and so engaging us to serve and glorify him in both, and not leaving either of them at liberty for us to dispose of as we please.

CHAP. VII.

1 Corinthians 7:22

For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps

¹⁷ Only, Εἰ μή. yet also if, ἀλλ’ εἰ καὶ. θεὶς δοῦλος.

¹⁸ use means to become. ¹⁹ take no care, μή σοι μελέτω. ²⁰ but ²¹ For the servant which is called in the Lord, Ὁ γὰρ ἐν Κυρίῳ κλη-

1 Corinthians 7:23

On the other side, they that have bought out their liberty and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but prefer liberty rather, ver. 21.

[g] bought with—: In this place the whole context persuades to read Τιμῆς ἠγοράσθητε interrogatively; for so will it best answer Δούλος ἐκλήθης; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18, both parts of the speech are delivered interrogatively, Περιτετμημένες τὶς ἐκλήθη; Is any man called being circumcised? and presently, Ἐν ἀκροβυστίᾳ τὶς ἐκλήθη; Is any man called in uncircumcision? For the confirming of this reading, it is to be observed, 1st, that as before and after those two questions, ver. 18, the rule is given, that every man walk in, or abide in, that calling or condition wherein God hath placed him, contentedly, without making advantage of Christianity for his pretence of a change; so it is here likewise before, ver. 21, (where the interrogation is varied, Art thou called being a servant?) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, that after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, ver. 23, is but as in a parenthesis, (but if thou mayest be free, use it rather, For he, &c.) and so what here follows, ver. 23, answers to that, by way of parallel, Τιμῆς ἠγοράσθητε, &c. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service,) and the form of delivering it interrogative also. Lastly, it is apparent that the design of the whole place is to assure Christians that they are not to expect secular immunities or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23rd verse is a medium to infer that, and the conclusion repeated immediately upon it, ver. 24, Let every one, &c. Yet such a medium it would not be, (but the contrary, if speaking still to the person or persons last spoken to, ver. 21, that is, to servants, he should here tell them, they were bought or redeemed by Christ, (as the same phrase evidently signifies, ch. vi. 20,) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words, unless from these, ver. 23, nor yet can it from these, unless τιμῆς ἠγο-

1 Corinthians 7:24

And so still, as he was when he was converted, so let him still abide; let not his being a Christian move him out of his state, or make him less, but rather more contented with it.

1 Corinthians 7:25

For your other question concerning virgins marrying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithful man, with all uprightness.

1 Corinthians 7:26

First then my opinion is, that it is best in respect of the distresses that are daily to be looked for on Christians, I say that it is best for men and women (supposing them not contracted) to continue unmarried.

1 Corinthians 7:27

But if thou art engaged or betrothed to a woman, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another as long as she lives). All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged.

1 Corinthians 7:28

Yet not so, that if thou dost, it is a sin to marry, or that the virgin that now marries commits any sin: only (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindness to you makes me persuade you not to marry.

1 Corinthians 7:29

But this I say, 29. But by the way let me tell you, that within a brethren, the time short time now it will come to pass, that they that is short: it remaineth, that both they have wives shall be as they that have none, all in that have wives be great and equal dangers; as though they had none;

1 Corinthians 7:34

[h] There is difference—] For the right understanding of the word μεμίρισται, it will first be necessary to set down out of the king’s MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: it is thus, ver. 33. Ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου πῶς ἀρίσῃ τῇ γυναικὶ, καὶ μεμίρισται, ver. 34. Καὶ ἡ γυνὴ ἡ ἄγαμος, καὶ ἡ παρθένος ἡ ἄγομος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ἡ ἁγία τῷ σώματι καὶ τῷ πνεύματι, &c. He that is married careth for the things of the world, how he may please his wife, and is divided or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here μεμίρισται signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, which lies upon him as an husband; and contrary to this is the ἀπερισπάστως, without distraction, ver. 35, which belongs to the unmarried. Thus the Hebrew חלק, to which μερίζω is punctually answerable, signifies ordinarily to divide an inheritance, but among the rabbins, in partes distractum esse, “to be distracted several ways,” and when it is rendered dividi, “to be divided,” it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. xxii. 14, describing Abraham’s faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus: Tibi perspicuum est, nullam fuisse in corde meo divisionem, quo tempore jussisti me offerre Isaacum, &c. “Thou seest, O Lord, that I had no division or distraction in my heart when thou badest me offer Isaac;” and Gen. xxv. 26, speaking of Jacob’s not believing the news of Joseph’s being alive, instead of non credidit, “he believed not,” the Targum reads, et divisit cor ejus, “and he divided his heart.” The word in all other places in the New Testament signifies simply to be divided into two parts, Matt. xii. 25, Luke xii. 13, 1 Cor. i. 13, and so doth μερισμός, Heb. iv. 12, and μεριστής, Luke xii. 14. And there is no appearance of reason that it should do otherwise here. Now for the vulgar reading of the words, μεμίρισται in the front of verse 34, (which indeed is very ancient among the Latins, as appears by Tertullian’s using it De veland. Virgin. c. 4. Divisa, inquit, est mulier et virgo; quare? quoniam innupta, i. e. virgo, cogitat ea quæ sunt Domini—) that cannot well be imagined in the notion of differing. For though the Hebrew חלק signifies with the rabbins divisio arithmetica, “division in numbering,” and thence differentia and discrimen, “difference” of one from another, yet first that importance of the noun is not observed to belong to the verb among them; and, 2dly, the verb in the singular cannot be applied to the two nouns, ἡ γυνὴ and ἡ παρθένος, the woman and the virgin in conjunction, (mulier et virgo differt would not be true Latin, nor would it be better Greek,) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole context is very current, and the meaning perspicuous,

1 2

1 Corinthians 7:36

As for the last part of your question, that of being betrothed, that, I confess, is a circumstance which will much alter the case; for in case a man be betrothed but not married (see note [f] Matt. i.) to a virgin, and she begin to grow in years, so that if (in respect of the present condition of the times approaching) marriage be deferred it is necessary that she must pass her prime, in this case I lay no restraint upon him, so much as in prudence let him do what he likes best, let them marry.

1 Corinthians 7:37

But he that hath made a firm resolution to stay a while, and finds himself able to do so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to do what he will, and hereupon judges it fit and determines to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to do so, this is a very commendable resolution.

1 Corinthians 7:38

So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawful, and in the case mentioned, ver. 36, expedient also; and again, he that in the case set, ver. 37, doth defer, and for a time abstain from marriage, makes a more prudent choice in the respects forementioned, ver. 35, of attending the better on the service of God, and for avoiding of distraction.

1 Corinthians 7:39

As for her that is once married, she is by that obliged to her husband as long as he lives; but if he die, it is absolutely lawful for her to marry another, so that in the doing of it there be no other circumstance that make it unlawful, or so that considerations of piety be taken in in the doing of it, and not only carnal desires gratified thereby.

1 Corinthians 7:40

But it is more for her earthly advantages to continue unmarried, and more convenient toward the