An Exposition of Pauls Epistles, Letter 2 · Chapter 7
CHAP. VII.
THE FIFTH ARTICLE OF CASES TOUCHING MARRIAGE.
THe Apostle being enquired of by the Corinthians, concerning Marriage-Cases, in this Chapter hee answers five of their demands.
Vers. 1. Now concerning the things whereof yee wrote unto me; it is good for a man not to touch a woman.
2. Nevertheless to avoid fornication, let every man have his own wife, and let every woman have her own husband.
The first enquiry is of men unmarried, who lived a single life, whether it were best for them to marry: The reasons of this demand were two, the fear of troubles, and the fear of defilement in Marriage. That which belongs to the first reason, wee are to remember that the Corinthians had been a long time in danger of persecution; although now they lived prosperously; and the most part feared nothing. The Apostle answers those that are in such a case, if no necessity lyes upon them to marry, it is good and profitable not to marry, but where there is danger of sinning by incontinence, wee are rather to eschew fornication and sin, than the danger of troubles in Marriage.
Vers. 3. Let the husband render to the wife due benevolence: and likewise also the wife unto the husband.
That which concerns the scruple▪ le…t any one should think his conscience by Matrimonial Society defiled, hee declares not only the conjugal bed to bee undefiled, but also the right of the Marriage-bed ought to bee granted to him that seeks a wife, whereto hee subjoyns four reasons.
Due] Reason 1. Because that benevolence is due by the Law of Marriage.
Vers. 4. The wife hath not power of her own body, but the husband: and likewise also the husband hath no power of his own body, but the wife.
Reason 2. Because by conjugal agreement, the husband hath power over the wives body, and the wife over the husbands, chiefly to avoid fornication.
Vers. 5. Defraud you not one another, except it bee with consent for a time, that you may give your selves to fasting and prayer, and come together again, that Satan tempt you not for your incontinency.
Reason 3. Because otherwise there would fall out an unjust defrauding of each others part, if commerce should bee denied without reason.
That you may give your selves] Hee limits what hee had said with a special exception▪ unless it bee agreed by consent on both parts, that for a time they might give themselves to fasting and prayer.
Le…t Satan tempt] Reason 4. Because after the set time, if benevolence desired bee denied, it is dangerous lest Satan tempts the party defrauded, for his incontinency, to commit adultery.
Vers. 6. But I speak this by permission, and not of commandment.
7. For I would that all men were even as I my self: but every man hath his proper gift of God, one after this manner, another after that.
Hee explains this his opinion touching contracting Marriage, and using conjugal society, that it is not an universal precept, as if here commanded Marriage to all, but that the granting or permission is universal, only in case of incontinency; for plainly, if by the will of God it might bee, the Apostle could with the Corinthians (who moved the question) both continence, and the advantages of single life, which God had bestowed upon him; but because the gift of Continence is not given to every one, hee saith, that hee spake this by permission, which hee hath granted.
Vers. 8. I say therefore to the unmarried and widows, it is good for them, if they abide even as I.
9. But if they cannot contain, let them marry: for it is better to marry than to burn.
From hence hee gathers up the sum of what hee had said, that hee might plainly answer those who lived unmarried, or Widows, it was convenient that they should abide in that state, if they could contain, if not, that they marry.
For it is better] Hee gives a reason, because it behoved them rather to beware of burning lusts, which defile the conscience with sin, than of the troubles of Marriage, even those troubles which accompany a married state in times of persecution.
Vers. 10. And unto the married I command, yet not I, but the Lord, let not the wife depart from her husband.
The second thing they enquire of, is concerning Divorce, the parts whereof are two: The first is, concerning both being Believers, whether it is lawful for married Christians to make a Divorce, unless the case bee for adultery? Hee answers, that it is not lawful; which answer that hee may confirm, hee denies that hee commanded any thing new, or from special revelation, but that hee repeats an old command by the authority of the Lord, who in the Institution of Marriage, established, that the married should bee one flesh, whereupon that separation and divorce is unlawful.
Vers. 11. But if shee depart, let her remain unmarried, or bee reconciled to her husband, and let not the husband put away his wife.
But if the wife, (pretending necessary causes of departing, as danger of life, or such like) shall depart, hee commands that either shee bee reconciled to her husband, or abstain from new Marriage, and by consequence much more from fornication; and that hee commands both for the punishment of frowardness and impatience, and the tryal of sincerity, lest this liberty should bee drawn into licentiousness: In the mean time hee commands the husband that hee put not away his wife, or give her cause to depart.
Vers. 12. But to the rest speak I, not the Lord, If any brother hath a wife that believeth not, and shee bee pleased to dwell with him, let him not put her away.
13. And the woman which hath an husband that believeth not, and if hee bee pleased to dwell with her, let her not leave him.
The other part of their enquiry follows, wherein the question is concerning those that are married, where the one is an Infidel, whether Divorce is lawful? Hee saith that hee will answer to this part, from the authority of special revelation, because God had not determined it in the Law, what Christians should do in that case; this is it which hee saith, The Lord hath not determined it in the old Law, but I, viz. by special revelation from the Lord, will determine it. In the first part of his answer, hee forbids that the unbelieving party should bee put away, if shee desire not to leave him.
Vers. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy.
Hee lays down five Reasons. First, Because an unbelieving person is sanctified, though not in it self, yet to the use of the Believer; although not simply, yet so far, that Marriage is sanctified to the believing party, and to the children brought forth: Therefore let not the unbelieving wife bee put away, if shee desire to tarry.
Else] Reason 2. Confirming the former, from the consequent absurdity, because otherwise the children of Christians, in such a case, would not bee born under the Covenant, they would not bee born Christians, and dedicated to Christ in holiness; the contrary to which is true: Therefore let not the unbelieving wife bee put away, if shee desire to tarry.
Vers. 15. But if the unbelieving depart, let him depart: A brother or a Sister is not under bondage in such cases: but God hath called us to peace.
Before hee adds the reasons that are behind, hee propounds another part of the answer: If the unbelieving party will not co-habit, but depart, in this case, hee declares the Marriage to bee void, and the party believing to bee free.
To peace] Reason 3. Proving that the unbelieving party is not to bee put away, being willing to stay, because Believers are called to maintain peace with all: Therefore if the unbelieving party admits of equal terms of peace, shee is not to bee put away.
Vers. 16. For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
Reason 4. Because by dwelling together the unbeliever may bee gained.
Vers. 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk, and so I ordain in all Churches.
Reason 5. Because every one, in what condition soever, ought to abide in that honest and lawful calling, in which God by his Providence hath set them, as the Apostle taught in all Churches: Therefore wee must also abide in Marriage with an unbeliever, being willing to stay: For whereas Marriage hath been contracted in Heathenism, God would not that the calling of one to the Grace of Christ Jesus, should defraud the party not yet converted: The Apostle prescribes the same Law to believing servants, that they shake not off the yoke of an unbelieving Master, who desired not to put away the servant converted to the Faith.
Vers. 18. Is any man called being circumcised? let him not become uncircumcised: Is any called in uncircumcisian? let him not bee circumcised.
19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the Commandments of God.
Hee confirms the Reason fore-going by an Induction. First, of Circumcision and Uncircumcision, neither whereof was to bee stood upon by a Christian, but this only, that in both states, they observed the Moral Commandments of God.
Vers. 20. Let every man abide in the same calling, wherein hee was called.
From hence, because in one example of the Induction, the fulness of it might easily bee apprehended, hee infers a general position of abiding in that state wherein God had called him.
Vers. 21. Art thou called being a servant? care not for it: but if thou mayst bee made free, use it rather.
Further, hee adds another member of the Induction, concerning bondage, in which hee adviseth them to abide, unless God had opened a door to their liberty.
Vers. 22. For hee that is called in the Lord, being a servant, is the Lords Free-man: Likewise also hee that is called, being free, is Christs servant.
Hee gives a reason, Because bodily servitude is no diminution to the spiritual liberty of Christians, from the guilt of sin and wrath, neither doth bodily liberty exempt and free us from the service of Christ.
Vers. 23. Yee are bought with a price, bee not yee the servants of men.
By the way hee admonisheth them, that (whether bond or free, as to the body) that they take heed they do not things unlawful in themselves, by the command or will of men, because that would bee, to serve men against Christ, who had bought them with a price, that in all things they should do the Will of their Redeemer, not of men.
Vers. 24. Brethren, let every man wherein bee is called, therein abide with God.
That no man might rashly depart from his Calling, hee further inculcates a general Precept of abiding with God in the present condition of life, in obedience unto God, until it should seem good to him to change their condition.
Vers. 25. Now concerning Virgins, I have no commandement of the Lord; yet I give my judgement as one that hath obtained mercy of the Lord to bee faithful.
The third inquiry which the Corinthians made to Paul, concerning Virgins, Male and Female, whether they might marry or not? To which being about to give answer, hee premiseth, that hee had no special command, whereby the state of Virginity was either injoyned, or prohibited, but that hee would faithfully give his advice, and his opinion of the convenience, as it became him, to whom God had vouchsafed mercy to bee faithful.
Vers. 26. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to bee.
27. Art thou bound unto a Wife? seek not to bee loosed; art thou loosed from a Wife? seek not a wife.
There are three parts of the answer: First, In the present necessity, or the danger of persecution, as hee forbids those that are married, to put away their Wives, so hee saith it is more convenient, that they that are single should continue unmarried, viz. if they have the gift (as hee said before) of continency.
Vers. 28. But and if thou marry, thou hast not sinned, and if a Virgin marry, shee hath not sinned: nevertheless such shall have trouble in the flesh.
The other part of the answer follows, wherein hee teacheth, that to marry is not sinful, but incident to several troubles, concerning which hee will not any further treat, lest hee should seem to disswade them from marriage, more than was safe.
Vers. 29. But this I say, Brethren, the time is short, it remaineth, that both they that have Wives, bee as though they had none:
30. And they that weep, as though they wept not, and they that rejoyce, as though they rejoyced not, and they that buy, as though they possessed not:
The third part of the answer follows, wherein hee commands, that whether they married or not, they should take heed to themselves that they bee not much moved with the advantages, or disadvantages, the pleasures or troubles of this short life, but moderately bearing prosperity and adversity, they should provide for the life which is to come, alwaies prepared to suffer sorrowful things, and to leave a joyful condition, according to the Will of God, for this is as much as if they had not Wives, as if they wept not, &c. whilst they using a marriage-state, are not hindred in their race to the Kingdome of Heaven, but they go forward with all expedition, through sorrow and joy, through the conveniences and inconveniences of this life, all occasions, all changes.
Vers. 31. And they that use this world, as not abusing it: for the fashion of this world passeth away.
The reason of this is laid down, Because the good and evil things of this life, as a shadow, pass away: Therefore ought wee to use the things of this life, as it were in our passage, that they hinder us not in our race.
Vers. 32. But I would have you without carefulness; hee that is unmarried careth for the things that belong to the Lord, how hee may please the Lord:
33. But hee that is married, careth for the things that are of the world, how hee may please his Wife.
Hee laies down two Reasons of his counsel about the keeping themselves unmarried, First, That they might bee freed from trouble, which the fear of persecution, and of the present condition, might cast those that are married into. Reason 2. Because hee that is unmarried, more conveniently is at leisure for divine imployments, or to attend upon the exercises of Religion, and more immediately to please God: But hee that is married is forced by his Calling▪ to lay out much of his time about earthly businesses, and houshold-cares, and so in lawful things to please his Wife, which care, although it may bee obedience, where it is performed in the fear of God, yet it is not so immediate obedience, and so near to God, as that which is placed in the exercises of Religion.
Vers. 34. There is difference also between a Wife, and a Virgin, the unmarried Woman careth for the things of the Lord, that shee may bee holy, both in body, and in spirit: but shee that is married, careth for the things of the world, how she may please her Husband.
Hee shews the same difference to bee betwixt the condition of Virgins, and Women that are married: That a Virgin may with fewer avocations, and less difficulty, more holily (both in body and soul) attend to holy imployments, because shee hath no family to take care of; This is called Holiness, not as it is opposite to sin, but as opposed to Civil or Common: So▪ the Ministery of the Gospel may bee called more holy, than any civil Calling: But a Wife is usually incumbred with houshold-cares, and an indeavour to please her Husband, nor can shee so freely have leisure for holy exercises.
Vers. 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.
The Apostle expounds all this his advice, that it tends onelyonly to this, that they may more conveniently and fitly bee composed, to attend upon God without distraction in the exercises of Religion, if they have the gift of continency, not that hee might cast upon them a snare of necessity to abstain from marriage, if they had not the gift of continency.
Vers. 36. But if any man think that hee behaveth himself uncomely towards his Virgin, if shee pass the flower of her age, and need so require, let him do what hee will, hee sinneth not; let them marry.
The Fourth matter that is inquired of, is, Concerning the duty of Parents, in whose power are Daughters marriagable, whether advisedly they may give their Virgin Daughters to marriage or not? The Answer hath two parts; The first upon a threefold supposition. 1. If any one is suspected to detain his Daughter from Marriage longer than is expedient. 2. If his Daughter have passed the flower of her age, i. e. hath attained to the twentieth year of her age, and begins to bee more than of ripe years. 3. If hee see the mind of the Virgin inclinable to Marriage, let him follow the will of the Virgin, and his own. Let the Daughter, and the Son in Law, whom the Father shall chuse, bee joyned in Marriage, the Parent sins not in it.
Vers. 37. Nevertheless, hee that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart, that hee will keep his Virgin, doth well.
The other part of the Answer, also upon a threefold supposition, 1. If the Parent bee perswaded that hee wrongs not his Daughter, if hee with-hold her from Marriage. 2. If his Daughter have the gift of continence▪ and out of no necessity the Father is moved to seek an Husband for her, so that the Parent may determine of his Daughter as hee please. 3. If hee purpose to keep his Virgin unmarried, hee hath done well, saith hee, for the advantage of his Daughter.
Vers. 38. So then, hee that giveth her in Marriage, doth well; but hee that giveth her not in Marriage, doth better.
Whereupon hee concludes in the first case, that the Parent does well, or for the benefit of his Daughter▪ And in the other case, that the Parent does better, or, that hee more consults the benefit of his Daughter: in the mean time hee asserts that there is sin in neither.
Vers. 39. The Wife is bound by the Law, as long as her Husband liveth: but if her Husband bee dead, shee is at liberty to bee married to whom shee will, onelyonly in the Lord.
The fifth thing that is inquired of, is this, Whether second Marriages of Widows are lawful or not? The Answer hath two parts. 1. Hee saith it is lawful with a limitation, if so bee they marry with pious affections, and with a person that is a beleever, and to one whom shee may by the Law of God: for this it is to marry in the Lord, so to marry, that the blessing of God may bee expected.
Vers. 40. But shee is happier if shee so abide, after my judgement; and I think also that I have the Spirit of God.
Secondly, Hee answers, although it bee lawful, yet it is not expedient for the most part, especially when in danger of persecution, or in present necessity: Because shee shall bee more happy, if shee abide in her Widowhood, i. e. shee shall live in more tranquillity, and void of troubles, which second Marriages might create to her. Modestly insinuating this his advice concerning the conveniency of it, to bee divine, hee strongly asserts that it most certainly conduceth to convenience; for more is said, than if hee had spoken this without extenuation.