32But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; 33but one who is married is concerned about the things of the world, how he may please his wife, 34and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. 35This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord.

      36But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 37But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.

      39A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord. 40But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.

Parallel Verses

New American Standard Bible (©1995)
But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none;

GOD'S WORD® Translation (©1995)
This is what I mean, brothers and sisters: The time has been shortened. While it lasts, those who are married should live as though they were not.

King James Bible
But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

Douay-Rheims Bible
This therefore I say, brethren; the time is short; it remaineth, that they also who have wives, be as if they had none;

Darby Bible Translation
But this I say, brethren, the time is straitened. For the rest, that they who have wives, be as not having any:

English Revised Version
But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;

Webster's Bible Translation
But this I say, brethren, The time is short. It remaineth, that both they that have wives, be as though they had none;

Weymouth New Testament
Yet of this I warn you, brethren: the time has been shortened--so that henceforth those who have wives should be as though they had none,

World English Bible
But I say this, brothers: the time is short, that from now on, both those who have wives may be as though they had none;

Young's Literal Translation
And this I say, brethren, the time henceforth is having been shortened -- that both those having wives may be as not having;

Cross References

Ezekiel 7:12 'The time has come, the day has arrived. Let not the buyer rejoice nor the seller mourn; for wrath is against all their multitude.

Romans 13:11 Do this, knowing the time, that it is already the hour for you to awaken from sleep; for now salvation is nearer to us than when we believed.

Romans 13:12 The night is almost gone, and the day is near. Therefore let us lay aside the deeds of darkness and put on the armor of light.

1 Corinthians 7:28 But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you.

1 Corinthians 7:30 and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess;

1 Corinthians 7:31 and those who use the world, as though they did not make full use of it; for the form of this world is passing away.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 25-35

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, v. 25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, ch. 15:10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (v. 33, 34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Prov. 23:5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Lu. 14:18, 19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, v. 31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men-when, instead of being oil to the wheels of our obedience, it is made fuel to lust-when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons:-1. The time is short, v. 29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos synestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (v. 31), scheµma-the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Ps. 39:6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, v. 32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, v. 35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, v. 33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, v. 32, 34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.

Calvin's Commentary

29. But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;

29. Hoc autem dico, fratres, quia [423] tempus contractum est: reliquum est, ut qui uxores habent, sint tanquam non habentes:

30. And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

30. Et qui flent, tanquam non flentes: et qui gaudent, tanquam non gandentes: et qui emunt, tanquam non possidentes:

31. And they that use this world, as not abusing it: for the fashion of this world passeth away.

31. Et qui utuntur hoc mundo,tanquam non utentes: praeterit enim figura mundi hujus.

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:

32. Velim autem vos absque solicitudine esse. Qui coelebs est,curat ea quae sunt Domini, quomodo placiturus sit Domino:

33. But he that is married careth for the things that are of the world, how he may please his wife.

33. Coniugatus curat ea quae sunt mundi, qualiter uxori placiturus sit, et divisus est.

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 both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband

34. Et mulier caelebs, et virgo curat ea quae sunt Domini, ut sancta sit corpore et spiritu: at quae maritum habet, curat ea quae sunt mundi, quomodo placitura sit marito.

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.

35. Hoc autem ad utilitatem vestram dico, non ut laqueum vobis iniiciam, sed ad honestatem ac decorum, ut Domino adhaereatis absque ulla distractione.

29. Because the time is short, etc. Again he discourses respecting the holy use of marriage, for the purpose of repressing the wantonness of those who, when they have married, think of nothing but the delights of the flesh. They have no remembrance of God. Hence he exhorts believers not to give way to unbridled desire in such a way, that marriage should have the effect of plunging them into the world. Marriage is a remedy for incontinency. It has really the effect, if it be used with moderation. He therefore exhorts married persons to live together chastely in the fear of the Lord. This will be effected, if marriage is made use of by them, like other helps of this earthly life, having their hearts directed upwards to meditation on the heavenly life. Now, he draws his argument from the shortness of human life: "This life," says he, "which we are now spending is frail, and of short duration. Let us not therefore be held entangled by it. Let those accordingly who have wives, be as though they had none." Every one, it is true, has this philosophy in his mouth, but few have it truly and in good earnest impressed upon their minds. In my first translation, I had followed a manuscript, to which (as I afterwards discovered) not one of the many others gave any countenance. I have accordingly deemed it proper to insert the particle because, to make the meaning more apparent, and in accordance also with the reading in some ancient copies. For as in those cases in which we are deliberating as to anything, we look to the future rather than to the past, he admonishes us as to the shortness of the time that is to come.

As though they had none All things that are connected with the enjoyment of the present life are sacred gifts of God, but we pollute them when we abuse them. If the reason is asked, we shall find it to be this, that we always dream of continuance in the world, for it is owing to this that those things which ought to be helps in passing through it become hindrances to hold us fast. Hence, it is not without good reason, that the Apostle, with the view of arousing us from this stupidity, calls us to consider the shortness of this life, and infers from this, that we ought to use all the things of this world, as if we did not use them. For the man who considers that he is a stranger in the world uses the things of this world as if they were another's -- that is, as things that are lent us for a single day. The sum is this, that the mind of a Christian ought not to be taken up with earthly things, or to repose in them; for we ought to live as if we were every moment about to depart from this life. By weeping and rejoicing, he means adversity and prosperity; for it is customary to denote causes by their effects. [424] The Apostle, however, does not here command Christians to part with their possessions, but simply requires that their minds be not engrossed in their possessions. [425]

31. And they that use this world In the first clause there is the participle chromenoi (using,) in the second, there is a compound of it -- katachromenoi (abusing.) Now the preposition kata in a compound state is generally taken in a bad sense, or at least denotes intensity. [426] Paul, therefore, directs us to a sober and frugal use of things, such as may not impede or retard our course, but may allow of our always hastening forward toward the goal.

For the fashion of this world passeth away By the term here used, the Apostle has elegantly expressed the vanity of the world. "There is nothing," says he, "that is firm or solid; [427] for it is a mere show or outward appearance, as they speak." He seems, however, to have had an allusion to theatrical representations, in which, on the curtain being drawn up in a single moment, a new appearance is presented, and those things that held the eyes of the spectators in astonishment, are immediately withdrawn from their view. I do not see why it is that Erasmus has preferred the term habitus (form.) He certainly, in my opinion, obscures Paul's doctrine; for the term fashion is tacitly opposed to substance. [428]

32. But I would wish you. He returns to the advice which he had spoken of, (1 Corinthians 7:25,) but had not as yet fully explained, and in the outset he pronounces, as he is wont, a commendation upon celibacy, and then afterwards allows every one the liberty of choosing what he may consider to suit him best. It is not, however, without good reason that he returns so frequently to proclaim the advantages of celibacy, for he saw that the burdens of matrimony were far from light. The man who can exempt himself from them, ought not to refuse such a benefit, and it is of advantage for those who resolve to marry, to be forewarned of those inconveniences, that they may not afterwards, on meeting with them unexpectedly, give way to despondency. This we see happens to many, for having promised themselves unmixed honey, on being disappointed in that expectation, they are very readily cast down by the slightest mishap. [429] Let them know, therefore, in good time, what they have to expect, that they may be prepared to endure everything patiently. The meaning is this: "Marriage brings along with it hindrances, from which I should wish you to be free and exempt."

As, however, he has previously made use of the term trouble, (1 Corinthians 7:28,) and now makes mention of cares or anxieties, it may admit of doubt whether they have a different signification, or not. I am of opinion that the trouble referred to is what arises from things of a distressing nature, such as loss of children, widowhood, quarrels, and little differences, (as lawyers speak,) [430] many occasions of dislike, faults of children, difficulty in bringing up a family, and the like. The anxieties, on the other hand, are, in my opinion, connected with things that are joyful, as for example marriage fooleries, jests, and other things with which married persons are taken up. [431]

He that is unmarried careth for the things of the Lord. Mark the kind of exemption from anxieties that he desires in behalf of Christians -- that they may devote to the Lord all their thoughts and aims. This, he says, belongs to celibacy; and therefore he desires all to enjoy this liberty. He does not mean, however, that it is invariably so in unmarried life, as experience shows it to be quite otherwise in priests, monks, and nuns, than whose celibacy nothing can be conceived to be farther from God. Add to this the many base fornicators who abstain from marriage for the very purpose of having greater liberty for the indulgence of lust, and that their vice may not appear. Where there is burning, (1 Corinthians 7:9,) no love of God can exist. But Paul's meaning is this -- that an unmarried person is free, and is not hindered from thinking of the things of God. The pious make use of this liberty. Others turn everything to their own destruction.

33. He that is married careth for the things of the world. By the things of the world you must understand the things that belong to the present life; for the world is taken here to mean the condition of this earthly life. But from this someone will infer, that all, therefore, who are married are strangers to the kingdom of God, [432] as thinking of nothing but this earth. I answer, that the Apostle speaks only of a portion of the thoughts, as though he had said: "They have one eye directed to the Lord, but in such a way as to have the other directed to their wife; for marriage is like a burden, by which the mind of a pious man is weighed down, so that he does not move God-ward with so much alacrity." Let us always, however, bear in mind, that these evils do not belong to marriage, but proceed from the depravity of men. Hence the calumnies of Jerome, [433] who scrapes together all these things for the purpose of bringing marriages into disrepute, fall. For, were any one to condemn agriculture, merchandise, and other modes of life, on this ground, that amidst so many corruption's of the world, there is not one of them that is exempt from certain evils, who is there that would not smile at his folly? Observe, then, that whatever evil there is in marriage, has its origin somewhere else; for at this day a man would not have been turned away from the Lord by the society of his wife, if he had remained in a state of innocence, and had not corrupted the holy institution of God; but a wife would have been a help-meet to him in everything good, as she was created for that end. (Genesis 2:18.)

But some one will say: "If anxieties that are faulty and blameworthy are invariably connected with marriage, how is it possible for married persons to call upon God, and serve him, with a pure conscience?" I answer, that there are three kinds of anxieties. There are some that are evil and wicked in themselves, because they spring from distrust. Of these Christ speaks in Matthew 6:25: There are others that are necessary, and are not displeasing to God; as, for example, it becomes the father of a family to be concerned for his wife and children, and God does not mean that we should be mere stumps, so as to have no concern as to ourselves. The third class are a mixture of the two former; when we are anxious respecting those things as to which we ought to feel anxiety, but feel too keenly excited, in consequence of that excess which is natural to us. Such anxieties, therefore, are not by any means wrong in themselves, but they are corrupt, in consequence of ataxia, that is to say, undue excess. And the Apostle did not intend merely to condemn here those vices by which we contract guilt in the sight of God, but he desires in a general way, that we may be freed from all impediments, so as to be wholly at leisure for the service of God.

And is divided. It is surprising how there has come to be so much diversity upon this passage. For the common Greek version is so widely different from the old Latin translation, that the diversity cannot be ascribed to mistake or inadvertence, in the way in which a mistake often happens in a single letter or a single word. Now the Greeks commonly read it literally, "He that is married thinks of the things of the world, how he may please his wife: a married woman and a virgin are divided: She that is unmarried, thinketh of the things of the Lord," etc. And being divided they understand as meaning to differ, as if it had been said: "There is a great difference between a married woman and a virgin; for the one is at leisure to attend to the things of God exclusively, while the other is taken up with various matters." But as this interpretation is somewhat at variance with the simple meaning of the word, I do not approve of it, especially as the meaning of the other reading (which is found also in some Greek manuscripts) is more suitable and less forced. We may, accordingly, understand it in this manner -- that a man who is married is divided, [434] inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God's.

34. The unmarried woman and the virgin. What he had laid down as to men he now declares in like manner as to women -- that virgins and widows are not prevented by earthly things from devoting their whole cares and their whole affections to God. Not that all act this part, but that there is opportunity for it, if the mind is so disposed. When he says, that she may be holy in body and in spirit, he shows what kind of chastity is true and acceptable to God -- when the mind is kept unpolluted in the sight of God. Would to God that this were more carefully attended to! As to the body, we see what kind of devotement to the Lord there commonly is on the part of monks, nuns, and the whole scum of the Papistical clergy, than whose celibacy nothing can be imagined that is more obscene. [435] But not to speak at present of chastity of body, where is there one to be found among those that are held in admiration in consequence of their reputation for continency, that does not burn with base lusts? We may, however, infer from this statement of Paul, that no chastity is well pleasing to God that does not extend to the soul as well as to the body Would to God that those who prate in such haughty terms as to continency, did but understand that they have to do with God! They would not be so confident in their contendings with us. At the same time, there are none in the present day who dispute on the subject of continency in more magnificent style than those who are openly and in the most shameless manner guilty of fornication. But though they should conduct themselves ever so honorably in the sight of men, that is nothing, if they do not keep their minds pure and exempt from all uncleanness.

35. And this for your benefit. Observe the Apostle's moderation. [436] Though he knew the vexations, troubles, and difficulties of the married life, and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ -- It is good, therefore, so to be, (Matthew 19:10) [437] -- not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.

And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired -- not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction -- that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men's consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God, (Acts 5:39,) while binding men's consciences in a matter in which He designed that they should remain free unless, perhaps, He [438] has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.

Footnotes:

[423] "Ou, Mais ie vous di ceci, mes freres, que le temps;" -- "Or, But I say this to you, my brethren, that the time."

[424] "Or de prosperite s'ensuit ioye, comme d'aduersitez pleurs;" -- "Now joy is attendant on prosperity, as tears are on adversities."

[425] "Enterrez en icelles;" -- "Buried in them."

[426] "Tellement que le mot signifie yci, Abusans, ou Vsans trop;" -- "So that the word means here abusing, or using too much." The verb katachraomai, is frequently made use of by classical writers to mean using to the uttermost, using up, or misusing See Dem 430, 10, and Lys 153, 46. -- Ed

[427] "En ce monde;" -- "In this world."

[428] "Comme s'il disoit, que ce monde n'ha point vn estre, mais seulement vne monstre et vaine apparence;" -- "As if he had said, that this world has not an existence, but only a show and mere appearance."

[429] "Qu'ils puissent rencontrer;" -- "That they may meet with."

[430] "Qui sourdent entre le man et la femme;" -- "that arise between a husband and wife."

[431] Our Author's meaning is, that while thlipsis (trouble) invariably relates to what is of a distressing nature, merimna (care) is applied to anything that takes up the attention of the mind. -- Ed

[432] "Forclos du royaume de Dieu;" -- "Shut out from the kingdom of God."

[433] See Harmony, volume 2.

[434] Kypke (in his Observationes Sacrae) renders the original word memepistai, as Calvin does -- divided or perplexed, and brings forward a passage from Achilles Tatius, in which ememeristo is used in a similar sense. In the Syriac version, on the other hand, the rendering is as follows: Discrimen autem est inter mulierem et virginem -- There is a difference between a wife and a virgin The Greek commentators interpret the clause thus: -- Memeristai, tout ' estin, diapherousin allelon, kai ou ten auten echousi phrontida -- They differ from one another and have not the same care Bloomfield considers divided or distracted to be a harsh interpretation, and not agreeable to the context, and renders the clause -- "There is a difference between." -- Ed

[435] "Plus infame et puante;" -- "More infamous and abominable."

[436] "La prudence et moderation de l'Apostre;" -- "The prudence and moderation of the Apostle."

[437] Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26th verse of this chapter. -- Ed.

[438] "Le Sainct Esprit;" -- "The Holy Spirit."

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Alphabetical: as be been brethren brothers But From had has have I if is live mean none now on say short shortened should so that the they this those though time What who wives

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Slaves and Free
'He that is called in the Lord, being a servant, is the Lord's free man: likewise also he that is called, being free, is Christ's servant.'--1 COR. vii. 22. This remarkable saying occurs in a remarkable connection, and is used for a remarkable purpose. The Apostle has been laying down the principle, that the effect of true Christianity is greatly to diminish the importance of outward circumstance. And on that principle he bases an advice, dead in the teeth of all the maxims recognised by worldly …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Christian Life
'Brethren, let every man, wherein he is called, therein abide with God.'--1 COR. vii. 24. You find that three times within the compass of a very few verses this injunction is repeated. 'As God hath distributed to every man,' says the Apostle in the seventeenth verse, 'as the Lord hath called every one, so let him walk. And so ordain I in all the churches.' Then again in the twentieth verse, 'Let every man abide in the same calling wherein he is called.' And then finally in our text. The reason for …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Marriage and Celibacy.
Preached January II, 1852. MARRIAGE AND CELIBACY. "But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away."--1 Corinthians vii. 29-31. The subject of our exposition last Sunday was an essential portion …
Frederick W. Robertson—Sermons Preached at Brighton

A Drama in Five Acts
Dear brethren, the important lesson which we endeavor to teach this morning is just this--that because time is so short, and the things of this world so frail and fleeting, it becomes us always to look at the things which are seen in their true character, and never to build substantial hopes on unsubstantial comforts, nor seek for solid joy from unreal things. In order that I may make this matter very plain, and may be the more likely to enlist your attention, and to secure the friendship of your …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

How to Use the Present Life, and the Comforts of It.
The divisions of this chapter are,--I. The necessity and usefulness of this doctrine. Extremes to be avoided, if we would rightly use the present life and its comforts, sec. 1, 2. II. One of these extremes, viz, the intemperance of the flesh, to be carefully avoided. Four methods of doing so described in order, sec. 3-6. 1. BY such rudiments we are at the same time well instructed by Scripture in the proper use of earthly blessings, a subject which, in forming a scheme of life, is by no mean to be …
Archpriest John Iliytch Sergieff—On the Christian Life

Family Religion.
"Lo! where yon cottage whitens through the green, The loveliest feature of a matchless scene; Beneath its shading elm, with pious fear, An aged mother draws her children near, While from the Holy Word, with earnest air, She teaches them the privilege of prayer. Look! how their infant eyes with rapture speak; Mark the flushed lily on the dimpled cheek; Their hearts are filled with gratitude and love, Their hopes are centered in a world above!" The Christian home demands a family religion. This makes …
Samuel Philips—The Christian Home

The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding …
Abraham Kuyper—The Work of the Holy Spirit

It Is, Therefore, the Present Necessity that we are to Avoid...
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but …
St. Augustine—Of Holy Virginity.

But Lest any Should Think that of Two Works...
19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, "But I think that this is good by reason of the present necessity," [2056] as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest …
St. Augustine—Of Holy Virginity.

After that the Same Apostle Adds, and Says...
15. After that the same Apostle adds, and says, "Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife." [2050] Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, [2051] as the Lord Himself saith in the Gospel. But that, which he added, "Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful …
St. Augustine—Of Holy Virginity.

Yet He Added, "But Such Shall have Tribulation of the Flesh...
16. Yet he added, "But such shall have tribulation of the flesh, but I spare you:" [2053] in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse …
St. Augustine—Of Holy Virginity.

Far be It, Therefore, that the Apostle So Said...
20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, "But I spare you," as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect …
St. Augustine—Of Holy Virginity.

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity.

Here Some one Will Say, what Has this to do with Holy virginity...
21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it …
St. Augustine—Of Holy Virginity.

Let Marriages Possess their Own Good, not that they Beget Sons...
12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all …
St. Augustine—Of Holy Virginity.

And Now by Plainest Witnesses of Divine Scriptures...
22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, "Whoso is without a wife has thought of the things of the Lord, how to please …
St. Augustine—Of Holy Virginity.

And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character …
St. Augustine—On the Good of Marriage

And yet not to These Themselves is Marriage a Sin...
11. And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, "Let her do what she will; she sinneth not, if she be married;" [1966] and, "If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not." [1967] Hence surely it is not lawful now to doubt that marriage …
St. Augustine—On the Good of Marriage

There is this Further, that in that Very Debt which Married Persons Pay One...
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it "power," saying, "The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman." [1943] But the violation of this faith is called adultery, when either …
St. Augustine—On the Good of Marriage

Further, in the Very Case of the More Immoderate Requirement of the Due Of...
6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but allows to them by way of leave, that they have intercourse also beside the cause of begetting children; although evil habits impel them to such intercourse, yet marriage guards them from adultery or fornication. For neither is that committed because of marriage, but is pardoned because of marriage. Therefore married persons owe one another not only …
St. Augustine—On the Good of Marriage

Therefore the Good of Marriage Throughout all Nations and all Men Stands in The...
32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where …
St. Augustine—On the Good of Marriage

Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but …
St. Augustine—On the Good of Marriage

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer, …
St. Augustine—On the Good of Marriage