Exegetical and Hermeneutical Commentary of 1 Corinthians 7:40
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
40. and I think also that I have the Spirit of God ] Not that there was any doubt in the Apostle’s mind on this point. The word used implies full persuasion that in the advice he had given he was speaking under the direction of the Holy Spirit.
Fuente: The Cambridge Bible for Schools and Colleges
If she so abide – If she remain a widow even if she could be married to a Christian.
After my judgment – In my opinion; 1Co 7:25.
And I think also that I have the Spirit of God – Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term ( doko) to Mar 10:32; Luk 8:18; 1Co 4:9; 1Co 8:2; 1Co 11:16; Heb 4:1, etc. But the word does not usually express absolute certainty. It implies a doubt; though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case; see Mat 6:7; Mat 26:53; Mar 6:49; Luk 8:18; Luk 10:36; Luk 12:51; Luk 13:24; Luk 22:24; Act 17:18; Act 25:27; 1Co 16:12, 1Co 16:22, etc. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that the teachers at Corinth deemed themselves to be under the influence of inspiration, and Paul said that he judged also of himself that he was divinely guided and directed in what he said – Calvin. And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to divine inspiration, so this advice should be regarded as of divine authority, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert divine authority to counteract the teaching of the false instructors in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there in view of the special temptations to which they were exposed.
Remarks On 1 Corinthians 7
We learn from this chapter:
1. The sacredness of the marriage union; and the nature of the feelings with which it should be entered; 1Co 7:1-13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian church the innumerable evils which everywhere abounded in the pagan world. The marriage connection should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonor the religion which they profess.
2. The duty of laboring earnestly for the conversion of the party in the marriage connection that may be a stranger to piety; 1Co 7:16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in the marriage connection. Even if both are Christians, this great object should be one of constant solicitude – to advance the piety and promote the usefulness of the partner in life.
3. The duty of contentment in the sphere of life in which we are placed; 1Co 7:18 ff. It is no disgrace to be poor, for Jesus chose to be poor. It is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to complain and repine at our allotment. God orders the circumstances of our life; and they are well ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if rich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life.
4. The duty of preserving the order and regularity of society; 1Co 7:20-23. The design of the gospel is not to produce insubordination or irregularity, it would not break up society; does not dissolve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbor, a better member of the community.
5. Change in a mans calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be immediately abandoned. No consideration can make it right to continue it for a day or an hour, no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and forever abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave any other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the trials, and the toils which attend a life devoted to Christ in the ministry in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, Can I be more useful to my Master there than in my present vocation? If he can be, that is an indication of the will of God which he cannot disregard with impunity.
6. We should live above this world; 1Co 7:29-30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that we have here no continuing city and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end.
7. We should not be immoderately affected with grief; 1Co 7:30. It will all soon end, in regard to Christians. Whether our tears arise from the consciousness of our sins or the sins of others; whether from persecution or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom.
8. We should not be immoderate in our joy, 1Co 7:30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close. What a change should this thought make in a world of gaiety, and mirth, and song! It should not make people gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a frivilous and thoughtless world! How would it close the theater and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now frivilous and thoughtless world! Laughter is mad, says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration.
9. What an effect would the thought that time is short, and that the fashion of this world passeth away, have on the lovers of wealth! It would:
(1) Teach them that property is of little value.
(2) That the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar.
(3) A man feeling this, would be led (or should be) to make a good use of his property on earth. See the note at Luk 16:1-9.
(4) He would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. See the note at Mat 6:20. This single thought. that the fashion of this world is soon to pass away – an idea which no man can doubt or deny – if allowed to take firm hold of the mind, would change the entire aspect of the world.
10. We should endeavor so to live in all things as that our minds should not be oppressed with undue anxiety and care, 1Co 7:32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life.
11. We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, 1Co 7:32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unChristian companions, whose active zeal is forever quenched by such a connection! How many form commercial connections or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the fashion of this world pass away; our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and cloudcapped towers, passing away amidst the fires that shall attend the consummation of all things!
Fuente: Albert Barnes’ Notes on the Bible
Verse 40. But she is happier if she so abide] If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle’s reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.
After my judgment] According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, 1Co 7:28: I spare you – I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.
I think – I have the Spirit of God.] might be translated, I am CERTAIN that I have the Spirit of God. This sense of (which we translate to seem, to think, to appear, c.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, The word is used by the ancients, not always to express what is DOUBTFUL, but often to express what is TRUE and CERTAIN. – See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices for – if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.
1. IN the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.
2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which – the human being can be placed; and consequently that in which most honour may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favour of celibacy; and I have had the opportunity of being acquainted with many who endeavoured to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.
3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages – no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Saviour and his people for a husband or a wife!
4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.
5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.
6. From the 20th to the 23d verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, 1Co 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word , which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways:
(1) The consent of the master that the slave should have his name entered in the census; or public register of the citizens.
(2) The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free.
(3) By testament or will, the master bequeathing to the slave his freedom.
The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave’s head, pronounced these words, Dico eum liberum esse more Quiritum, “I pronounce him free according to the custom of the Romans.” This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.
7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop’s auditor’s office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty’s commissioners on the public records of the kingdom, in the supplement to Domesday Book.
8. Among our Saxon ancestors manumissions were granted on various accounts:
(1) A person might, if able, purchase his own freedom.
(2) One man might purchase the freedom of another.
(3) Manumissions were granted to procure by their merit the salvation of departed souls.
(4) Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, c., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.
I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first and of the others, verbal translations.
(1) The certificate of a man’s having purchased his own freedom.
[Anglo-Saxon]
[Anglo-Saxon]
[Anglo-Saxon]
[Anglo-Saxon]
“Here is witnessed, in this book of Christ, that AElfwig the Red hath redeemed himself from Abbot AElfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath.
May Christ strike him blind
Who this writing perverts.”
This is a usual execration at the end of these forms, and is in rhyme in the original.
(2) Certificate of one having purchased the liberty of another.
“Here is witnessed, in this book of Christ, that AEdric Atford has redeemed Saegyfa, his daughter, from the Abbot AElfsig, and from the convent of Bath, to be for ever free, and all her posterity.”
(3) Certificate of redemption in behalf of one departed.
“Here is witnessed, in this book of Christ, that AElfric Scot and AEgelric Scot are manumitted for the soul of Abbot AElfsig, to perpetual liberty. This was done with the testimony of the whole convent.”
(4) Certificate of persons manumitted to be devoted to the service of God.
“Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.
May Christ strike him blind
Who this writing perverts.
And he has dedicated her to Christ and St. Peter, in behalf of his mother’s soul.”
9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.
10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad,) and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave’s head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave’s body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical:
(1) The pitcher represents the confined, servile state of the slave.
(2) The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life.
(3) The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion.
(4) The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life.
(5) The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom.
(6) The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher.
(7) The shedding of the water, rice, flower, c., over his body, his privilege of enjoying and possessing every heavenly and earthly good.
(8) His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem,) for his enlargement and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.
11. The description that Dr. John Taylor gives, ln his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. “They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus:- -for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master’s; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention.”
When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, 1Co 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.
12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
But if other circumstances concur, that a widow can abide without marriage without waxing wanton, and running into temptation, and so as to manage her outward concerns without the help of a husband, my opinion is, that she is more happy if she keeps herself a widow, and doth not marry again; not more happy because more holy, or in a fairer road to the kingdom of heaven, but upon the two accounts before mentioned; more happy because free from troubles and distractions, and because she will be more free and at liberty to mind heavenly things.
And I think also that I have the Spirit of God; and, saith he, I think I know as much of the mind of the Holy Spirit of God, as either those who teach you otherwise, or who may have opinions contrary to mine in this case.
Fuente: English Annotations on the Holy Bible by Matthew Poole
40. happier (1Co 7:1;1Co 7:28; 1Co 7:34;1Co 7:35).
I think also“Ialso think”; just as you Corinthians and your teachers thinkmuch of your opinions, so I also give my opinion byinspiration; so in 1Co 7:25,”my judgment” or opinion. Think does not implydoubt, but often a matter of well-grounded assurance (Joh5:39).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But she is happier if she so abide,…. That is, a widow, in an unmarried state; which is to be understood not of the happiness of another world, but of this: the apostle’s meaning is, that she would be more free from cares, and less liable to trouble, would live with more peace and quietness, and be more at leisure to serve the Lord, second marriages oftentimes proving more disagreeable than the first; but in this the apostle only gives his opinion, enjoins nothing by way of command, or in an authoritative manner: and therefore adds,
after my judgment: according to his sense of things, and agreeably to the advice he had before given to unmarried persons, whether virgins or widows, such a person was likely to have most peace, and least trouble, remaining a widow, than if married, and so consequently more happy: and in order to engage such to regard his counsel, he further says,
and I think also that I have the Spirit of God; that though he had no express command, nor did he pretend to any, nor did he lay any injunction on any, but left them to their liberty; yet he could not but think, nay, he was assured, though he thus modestly expresses himself, that he was directed to give this advice by the Spirit of God.
Fuente: John Gill’s Exposition of the Entire Bible
Happier (). Comparative of used in the Beatitudes (Mt 5:3ff.).
After my judgment ( ). The same word used in verse 25, not a command.
I think (). From , not of verse 26. But he insists that he has “the spirit of God” ( ) in the expression of his inspired judgment on this difficult, complicated, tangled problem of marriage. But he has discharged his duty and leaves each one to decide for himself.
Fuente: Robertson’s Word Pictures in the New Testament
Happier [] . More blessed is preferable. The word has a higher meaning than happy. See on Mt 5:3. 9 9 “Such, if on high their thoughts are set, Nor in the stream the source forget, If prompt to quit the bliss they know, Following the Lamb where’er He go, By purest pleasure unbeguiled To idolize or wife or child : Such wedded souls our God shall own For faultless virgins round His throne.” KEBLE, “Christian Year,” Wednesday before Easter.
Fuente: Vincent’s Word Studies in the New Testament
1) But she is happier if she so abide. (tera de estin ean houtos meine) However, happier she exists if thus she remains, abides or continues, as a widow.
2) After my judgement. (kata ten emen gnomen) According to my opinion or judgement – Whatever others may deem judgement – good or bad.
3) And I think also that I have the Spirit of God. (doko de kago pneuma theou echein) What is more I also seem, think, or deem (that) I have, hold, or contain the Spirit of God in this matter. This is the spirit of modesty which Paul manifests regarding these sensitive and personal matters of Christian sex perspectives within and without marriage, and about which the brethren had made inquiry of him, 1Co 7:1.
Fuente: Garner-Howes Baptist Commentary
40. But she is happier if she so abide Why? Is it because widowhood is of itself a virtue? No; but because it will have less to distract, and is more exempt from earthly cares. As to what he adds — according to my judgment, he does not mean by this expression that his opinion was doubtful; but it is as if he had said that such was his decision as to this question; for he immediately adds that he has the Spirit of God, which is sufficient to give full and perfect authority. There appears, at the same time, to be somewhat of irony when he says I think For as the false apostles were ever and anon boasting in high-sounding terms of their having the Spirit of God, for the purpose of arrogating to themselves authority, and in the meantime endeavored to derogate from that of Paul, he says that he thinks that he is not less a partaker of the Spirit than they
Fuente: Calvin’s Complete Commentary
40. Happier More safe and blessed.
So abide As a widow. St. Paul assumes her power of continence in the case.
I think A modest reserve of language, with, perhaps, delicate reference to the Corinthian party who denied his authority. Yet we receive the inspired validity of the apostolic writings not on the authority of the writers themselves solely, but on the concurrent authority of the apostolic Church which accepted them. A charismatic Church sympathized with the inspired apostles, and from the concurrent witness of the two, under the authority of Christ, did the New Testament Canon grow into existence and authority. See notes at the close of chap. 4.
Have God A single man has often falsely supposed himself inspired; but the miraculous Church, founded by the Son of God, guided by apostles whom he selected, could not be mistaken in accepting the inspiration of St. Paul.
I have the Spirit of God An expression of amazing energy. The divine Spirit is within the human spirit, so that the outward utterance is the expression of both the divine and the human spirit.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 7:40. I think also that I have the Spirit of God. This seems to glance at his adversaries in the church, who might be of a different opinion. What he writes was to answer questions proposed. It is very unreasonable for any to infer hence, that St. Paul was uncertain whether hewas inspired or not: whereas this is only a modest way of speaking; and , I think I have, or I appear to have, often signifies the same with , I have. Comp. Luk 8:18 with Mat 13:12. 1Co 10:12; 1Co 14:37 and see Heylin and Doddridge.
Inferences.The decisions of the holy Apostle in the chapter before us are given with such gravity, seriousness, and purity, that one would hope, delicate as the subject of them is, they will be received without any of that unbecoming levity, which the wantonness of some minds may be ready to excite on such an occasion. It becomes us humbly to adore the divine wisdom and goodness manifested in the formation of the first human pair, and in keeping up the different sexes, through all succeeding ages, in so just a proportion, that every man might have his own wife, and every woman her own husband; that the instinct of nature might, so far as it is necessary, be gratified without guilt, and an holy seed be sought, which, being trained up under proper discipline and instruction, might supply the wastes which death is continually making, and be accounted to the Lord for a generation:and that so virtue, holiness, and religion, for the sake of which alone it is desirable that human creatures should subsist, may be transmitted through every age, and earth become a nursery for heaven. 1Co 7:2-4.
With these views should marriages ever be contracted, when it is proper they should be contracted, 1Co 7:5. Let none imagine the state itself to be impure, and let it always be preserved undefiled; all occasion of irregular desire being prudently guarded against by those who have entered into it. And let all Christians, in every relation, remember that the obligations of devotion are common to all, and that Christ and his Apostles seem to take it for granted that we shall be careful to secure proper seasons for fasting, as well as for prayer, so far as may be needful, in order that the superior authority of the mind over the body may be exercised and maintained, and that our petitions to the throne of grace may be offered with greater intenseness, copiousness, and ardour.
From the Apostle’s reasonings and exhortations, 1Co 7:14 we may learn a becoming solicitude to contribute as much as we possibly can to the Christian edification of each other; and especially let this be the care of the nearest relatives in life. What can be more desirable, than that the husband may be sanctified by the wife, and the wife by the husband?-May all prudent care be taken in contracting marriages, as to the religious character of the intended partner for life; and in those already contracted, where this precaution has been neglected, or where the judgement formed seems to have been mistaken, let all considerations of prudence, of religion, of affection, concur to animate to a mutual care of each other’s soul,that most important effort of love, that most solid expression and demonstration of friendship. Nor let the improbability of success be pleaded in excuse for neglect, even where the attempt must be made by the subordinate sex. A possibility should be sufficient encouragement; and surely there is no need to say, How knowest thou, O wife, but thou mayest save him, whose salvation, next to thine own, must be most desirable to thee? 1Co 7:16.
Let us all study the duties of those relations in which God hath placed us, and walk with him in our proper callings; not desiring so much to exchange, as to improve them, 1Co 7:24. His wise providence hath distributed the part; it is our wisdom, it will be our happiness, to act in humble congruity to that distribution. Surely the Apostle could not have expressed in stronger terms his deep conviction of the small importance of human distinctions than he here does, when speaking of what seems to great and generous minds the most miserable lot,even that of a slave, He says, care not for it, 1Co 7:21. If liberty itself, the first of all temporal blessings, be not of so great importance, as that a man, blessed with the highest hopes and glorious consolations of Christianity, should make himself very solicitous about it,of how much less importance are those comparatively trifling distinctions, on which many lay so disproportionate, so extravagant a stress!
Let Christian servants [for, blessed be God, among us we have no slaves] remember their high privileges,as the Lord’s freed-men. Let Christian masters remember the restraintas the Lord’s servants, 1Co 7:22 and let the benefits of liberty, especially when considered in its aspect upon religion, be so far valued, as not to be bartered away for any price which the enemies of mankind may offer in exchange.
But, above all, let us remember the infinite importance of maintaining the freedom of the mind from the bondage of corruption; and of keeping with all humble and chearful observance the commandments of God, 1Co 7:19. While many express the warmest zeal for circumcision or uncircumcison, in defence of, or in opposition to, this or that mode or form of external worship, let our hearts be set on what is most vital and essential in religion; and we shall find the happiest equivalent in the composure and satisfaction of our own spirit now, as well as in those abundant rewards which the Lord hath laid up for them that love him.
In the mean time observe we the humility of the excellent Apostle with pleasure. When he speaks of his fidelity in the ministry, (1Co 7:25.) he tells us, he obtained mercy of the Lord to be faithful. Edified by such an example, let us ascribe to Christ the praise, not only of our endowments, but of our virtues;even to him, who worketh in us both to will and to do, of his own good pleasure.
Attentive to the affecting lesson which the Apostle here gives of the shortness of time, (1Co 7:29.) let us seriously reflect upon the advantages and snares of our respective conditions in life, that so we may improve the one, and escape, as far as possible, all injury from the other. Those who are single will do well to employ their leisure for God, and to endeavour to collect such a stock of Christian experience as may support them, when the duties and difficulties, the cares and sorrows of life shall be multiplied. Those who are married, ought with mutual tender regard to endeavour to please each other, and to render that relation into which Providence hath conducted them, as comfortable and agreeable as they may; (1Co 7:33-34.) and whatever cares press upon their minds, or demand their attention, let them order their affairs with such discretion, as that they may still secure a due proportion of their time for the things of the Lord.
Should any in their consciences be persuaded, that, by continuing single, they should best answer the purposes of religion, and promote the good of their fellow-creatures, in conjunction with their own; let them do it. As for those who marry, whether a first or second time, let them do it in the Lord; acting in the choice of their most intimate friend and companion as the servants of Christ; who are desirous that their conduct may be approved by him, and that any avocations, and interruptions in his service, which may be occasioned, even in peaceful times, by marriage, may be in some measure balanced by the united prayers, prudent counsels, and edifying converse of those with whom they unite in this tender bond.
REFLECTIONS.1st. In answer to some cases of conscience, which the Corinthians had sent to the Apostle for his solution, he replies:
1. In the persecuted state of the church, and considering the incumbrances which a married state necessarily produced, he suggests, that it would be well for those who had the gift of continence to keep themselves single.
2. Yet he was far from enjoining celibacy as a duty. Where the gift of continence was not possessed, and circumstances made it more eligible, it was adviseable that every man and woman should enter into the honourable estate of marriage, with all conjugal fidelity and love cleaving alone to those with whom they are thus united. See the annotations.
3. The Apostle declares, I speak this by permission, as my advice, and not of commandment, as what is absolutely necessary for every individual; not as if it was every man’s duty to marry, who was thereto inclined; there were cases and circumstances when persons could best judge for themselves. For I would that all men were even as I myself, and could as contentedly continue in a state of celibacy; but every man hath his proper gift of God, one after this manner, and another after that, according to their different dispositions and constitutions. I say therefore to the unmarried and widows, it is good for them if, in these perilous times, they abide even as I, and can with safety and satisfaction continue single: otherwise, let them marry: this then becomes a duty, and it would be sinful to neglect the ordinance of God.
2nd. As many who had been called in a conjugal state, had partners who still continued in heathenism, and divorces were common among the Jews, the Apostle, by immediate authority from his Lord, declares what was their duty in such circumstances.
1. Let not the wife depart from her husband. But if she depart voluntarily, or be dismissed through any quarrel, let her remain unmarried, or be reconciled to her husband, whose regard it is her duty by all lawful means to endeavour to regain. And let not the husband put away his wife, on any consideration but the defilement of the marriage-bed. Note; Those who are married should desire and delight to make that state a comfort to each other: every breach involves both in misery. Note; The voluntary departure of the wife from her husband, intimated above, was at the best but tolerated on account of those dreadful times of persecution. It is certainly prohibited by our Lord, in Mat 5:32; Mat 19:9 and Mark 10.
2. With regard to those who have partners that continue in heathenism, while they themselves are called to the knowledge of the truth, the following directions I give by the Spirit, the Lord having left no express command concerning the matter.
(1.) If any heathen wife or husband choose to remain with their partner, who is converted to the faith of Christ, the christian wife or husband must not separate themselves from the heathen on account of religion. And he suggests his reasons for what he enjoined: [1.] The state is sanctified by the faith of either of the parties. The unbelieving husband is sanctified by, or in, the wife, and the unbelieving wife is sanctified by, or in, the husband, they being one by virtue of the marriage union, which is therefore sanctified to the faithful person; else were your children unclean, and not entitled to the blessings and privileges that belong to the visible church; but now are they holy, capable of being received into the congregation of the faithful, and admitted to the seal of the covenant, as much as if they descended from parents who were both Christians in profession. [2.] God hath called us to peace; and therefore, so far as we can maintain it with our heathen relatives, we are bound to do it, and not make our different sentiments in religious matters the ground of contention and angry dispute: and though we with they were even as we, yet should we not quarrel with them because they refuse to be of the same mind with us, but bear with the perverseness and displeasure which they may testify against us on account of our profession. [3.] While thus walking in love, peace, and charity, what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? and be made the instrument of her conversion? But, whether this be the case or not, as God hath distributed to every man, as the Lord hath called every one, in whatever state or relation, so let him walk, as may most adorn his holy profession; and so ordain I in all churches, laying this down as a general rule, to be accommodated to particular cases.
But, (2.) The case however is quite different, if the unbelieving depart, and, offended at their partner for embracing the gospel, for that cause refuse any longer to dwell with them; and, all kind means being used, insist on a separation; a brother or a sister is nor under bondage in such cases, nor obliged to detain them, when they desire to depart. But this rule refers only to professed Christians when married to professed Heathens. See the annotations.
3rdly. The Apostle passes on to other cases.
1. Respecting circumcision. Is any man called being circumcised, Jew or Proselyte? Let him not become uncircumcised, or regret that he submitted to this rite. Is any one called in uncircumcision? let him not become circumcised, all these marks of peculiarity being abolished under the gospel. Jew and Gentile have now but one way to glory: Circumcision is nothing, and uncircumcision is nothing, of no avail at all to salvation; but the grand point is, the keeping of the commandments of God, from the divine principle of faith which worketh by love.
2. With regard to men’s stations in life, Let every man abide in the same calling wherein he was called, desiring no alteration in his circumstances, but satisfied with the dispensations of God’s providence. Art thou called being a servant? care not for it; as if because a servant or slave, therefore the less acceptable to God. With him there is no respect of persons. But if thou mayest be made free, use it rather; if the Lord open a door for your liberty, thankfully accept it, in the mean time being resigned to wait his will. For he that is called in the Lord, being a servant, is the Lord’s free-man, brought from the bondage of corruption to the most desirable freedom, even into the glorious liberty of the sons of God. Likewise also he that is called, being free, is Christ’s servant: whatever our civil privileges may be, when we have taken the Lord for our Master, we are, as much as the meanest slave, bound to yield ourselves to him, obedient in all things. Ye are bought with a price, both one and the other with the same price, even the blood of Jesus: be not ye therefore the servants of men; but whenever their commands interfere with the will of your great Master, hesitate not a moment whom you shall obey. Upon the whole, brethren, this is my injunction; Let every man wherein he is called, whatever his station in life may be, therein abide with God, resigned to his will, aiming at his glory, maintaining communion with him, and looking up for grace to serve him acceptably. Note; (1.) As our worldly circumstances are ordered by the divine appointment or permission, to repine is to rebel against God. (2.) No attainments in religion give us a right to any superiority in worldly things. Dominion is not founded in grace.
4thly. In answer to their question with regard to unmarried persons, though our Lord had given no particular directions, yet the Apostle, under divine inspiration, delivers his judgment.
1. Considering the troublesome times, and the present distress that they were under, he advises those who with chastity could, to continue single. If they were already married, they must be content in that state, nor seek to loose that indissoluble bond; but if unmarried, they would do well to not hastily to change their condition.
2. If any persons found it more adviseable or necessary for them to marry, they would commit no sin in so doing, marriage being honourable in all; only they would encumber themselves more in the world, and in those days of persecution expose themselves to more dangerous trials. But he urges not the point, lest he should bring them into a snare, when he only meant to suggest the cautions which prudence dictated.
3. Whatever was their state, married or unmarried, he had one important charge to give them. This I say, brethren, the time is short, eternity is advancing swiftly, and the days which are here allotted us draw to their end. Since therefore our great concern in this world is to prepare for a better, it remaineth that both they that have wives, be as though they had none; not setting their affections on a dying world, or retarded from the pursuit of heavenly things by any engagements or attachments here below: and they that weep, as though they wept not; restraining all inordinate grief for the loss of dearest relatives, or for any other afflictions, since all present sufferings must so quickly have an end: and they that rejoice, as though they rejoiced not; considering the transitory nature of all their worldly comforts, and therefore sitting loose to them: and they that buy, as though they possessed not; not trusting in uncertain riches, nor placing their happiness in these possessions, but looking for a more enduring substance; and they that use this world, as not abusing it, to flatter their pride, or gratify their luxury: for the fashion of this world passeth away; all things below are fleeting as the shadow, and will shortly vanish as the dream when one awaketh. Note; (1.) A deep sense of the vanity of time, and the importance of eternity, is needful to regulate both our joys and sorrows, and to keep our affections disengaged from the objects of sense, which would otherwise enslave us. (2.) We are dying worms in a dying world: the longest life is but for a short time; every moment we are in jeopardy; and what is all the world to a dying man?
4. He suggests the general reason on which he grounded the foregoing advice. I would have you without carefulness, not to lay a snare upon you by enforcing celibacy, but that those who have the gift, may attend upon the Lord without distraction. The advantage of the unmarried slave is this, that being less encumbered with worldly cares, the single brother or sister is more at leisure for the service of the Redeemer, and they can more entirely devote their time and talents, and employ both body and spirit in his blessed work: while married persons must necessarily be more engaged in the care of a family, and the needful provision for them, and have the partners of their bosom to please in all lawful things, solicitous to promote their temporal and eternal happiness. Note; (1.) That is always best for a Christian, which is best for his soul. (2.) Our first desire should be to please the Lord, and, whether married or single, to be holy both in body and spirit.
5thly. The Apostle proceeds with farther directions concerning marriage.
1. Concerning virgins. If any man think that he behaveth himself uncomely towards his virgin by restraining his daughter or ward, who is disposed thereto, from marrying; if she pass the flower of her age, and is come to years of maturity, and need so require, and, on deliberating the matter, it seems most eligible that she should change her condition, let him do what he will, he sinneth not in disposing of her; let him marry her to a proper partner. Nevertheless, he that standeth steadfast in his heart, resolved to keep his ward or daughter single, having no necessity, but hath power over his own will, and hath so decreed in his heart, with her consent, that he will keep his virgin as she is, doeth well, and shews in such trying times a prudent care of her. So then, he that giveth her in marriage, when it becomes needful, doeth well; acts a lawful and commendable part: but he that giveth her not in marriage, doeth better; provides more for her comfort, and keeps her more at her liberty to serve the Lord.
Others suppose that signifies not his virgin, but the state of virginity, and give the sense, that if any man continued single beyond the usual time when it was thought reputable to marry, and afterwards should think that he had put an undue restraint upon himself, and see cause to change his condition, it would be lawful for him, even if advanced in years, to take a wife: for though it might be most commendable if he could keep his first purpose, yet, if he find the state of wedlock needful, he is at liberty, and may marry. See the subject handled at large in the annotations.
2. Concerning widows. The wife is bound by the law to her husband for life. But if her husband be dead, she is at liberty to be married to whom she will; only in the Lord; careful not to be unequally yoked with an unbeliever, and giving her hand to no man, who has not, as far as she can judge, given his heart to Christ. But, in most cases, she is happier if she so abide, after my judgment, and live unmarried; and, in what I here advise, I think also, whatever false teachers may suggest, that I have the Spirit of God, and now speak under his immediate inspiration.
Fuente: Commentary on the Holy Bible by Thomas Coke
REFLECTIONS
READER! You and I shall read this Chapter of the Apostle’s to no small improvement, if from what is here said in relation to the civil societies in common life, we make a spiritual reflection on that near, and dear union, which subsists between Christ and his Church. There can be no connection so near, none so dear, none so important, interesting, and durable; for it is forever. All other unions die with the body. But Christ and his Church are one, to all eternity.
It may be very blessed to have an eye to this, in our forming connections in the marriage state; and to invite the Lord Jesus and his disciples to the wedding. And, with respect to the humble, or exalted state, in which the members of Christ’s body are placed, experience loudly confirms the truth every day; poverty, or riches, go but a little way, to frustrate, or promote, the real comforts of life. Where Jesus is, and where He forms the union, blessedness must follow, in the sanctified use of all dispensations.
Reader! do not overlook, or forget, the decision of the Lord by the Apostle in this Chapter, concerning ordinances. Circumcision or uncircumcision, with every other ordinance whatever, are in themselves nothing. Many of Christ’s redeemed ones now in glory, like the man Jesus took with him to Paradise from the cross; never enjoyed a single ordinance upon earth. And many, it is to be feared, who have had all the privileges of ordinances, know nothing of the God of ordinances to their souls joy. Reader! may it be your happiness, and mine, to form our conclusions upon the Apostle’s standard, as regulated by the Spirit of God. In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature. And as many as walk according to this rule, peace be on them and mercy, and upon the Israel of God, Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
40 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
Ver. 40. But she is happier ] i.e. She shall live more at ease, and have less to care for. And we should contract our cares into as narrow a compass as we can, in hard times especially.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
40. ] [not merely happier, in our merely social secular sense, but including this] happier , partly by freedom from the attendant trials of the , but principally for the reason mentioned 1Co 7:34 . “To higher blessedness in heaven, which became attached to celibacy afterwards in the views of its defenders (Ambrose, Corn.-a-Lap., al.), there is no allusion here.” Meyer.
] This is modestly said, implying more than is expressed by it, not as if there were any uncertainty in his mind. It gives us the true meaning of the saying that he is giving his opinion , as 1Co 7:25 ; viz. not that he is speaking without inspiration, but that in the consciousness of inspiration he is giving that counsel which should determine the question. The rationalizing Grotius explains , ‘non revelationem, sed sincerum affectum Deo et piis serviendi,’ referring to ch. 1Co 4:21 , where (1) the meaning is not this (see note); and (2) the expression is not .
] ‘ as well as other teachers. ’ Whether said with a general or particular reference, we cannot tell, from not being sufficiently acquainted with the circumstances.
Fuente: Henry Alford’s Greek Testament
after = according to. App-104.
Spirit of God = Divine spirit. App-101.
Fuente: Companion Bible Notes, Appendices and Graphics
40. ] [not merely happier, in our merely social secular sense, but including this] happier, partly by freedom from the attendant trials of the ,-but principally for the reason mentioned 1Co 7:34. To higher blessedness in heaven, which became attached to celibacy afterwards in the views of its defenders (Ambrose, Corn.-a-Lap., al.), there is no allusion here. Meyer.
] This is modestly said, implying more than is expressed by it,-not as if there were any uncertainty in his mind. It gives us the true meaning of the saying that he is giving his opinion, as 1Co 7:25; viz. not that he is speaking without inspiration, but that in the consciousness of inspiration he is giving that counsel which should determine the question. The rationalizing Grotius explains , non revelationem, sed sincerum affectum Deo et piis serviendi, referring to ch. 1Co 4:21, where (1) the meaning is not this (see note); and (2) the expression is not .
] as well as other teachers. Whether said with a general or particular reference, we cannot tell, from not being sufficiently acquainted with the circumstances.
Fuente: The Greek Testament
1Co 7:40. , happier) 1Co 7:1; 1Co 7:28; 1Co 7:34-35; Luk 23:29.-, I think) The Corinthians thought more of themselves than was right, and less of Paul. Paul with delicate pleasantry, , gives them back their own expression.-) I also, no less certainly, than any of you [who may think he has the Spirit].- , the Spirit of GOD) whose counsels are spiritual, divine.
Fuente: Gnomon of the New Testament
1Co 7:40
1Co 7:40
But she is happier if she abide as she is, after my judgment:-While Paul gives this permission to the widow, she will be happier according to his judgment, if she remains unmarried. [This was said because she would have the same cares and troubles as those referred to in the preceding verses.]
and I think that I also have the Spirit of God.–[Not that there was any doubt in Pauls mind on this point. The word implies full persuasion that in the advice he had given he was speaking under the direction of the Holy Spirit.]
Fuente: Old and New Testaments Restoration Commentary
she: 1Co 7:1, 1Co 7:8, 1Co 7:26, 1Co 7:35
I think: Rather, “I judge (or consider) also that I have the Spirit of God;” for is frequently used to express not what is doubtful, but what is true and certain. 1Co 7:25, 1Co 9:1-3, 1Co 14:36, 1Co 14:37, 2Co 10:8-10, 2Co 12:11, 1Th 4:8, 2Pe 3:15, 2Pe 3:16
Reciprocal: Job 32:10 – General Mat 19:10 – General Luk 1:3 – seemed Act 15:28 – it 1Co 7:10 – yet 1Co 9:8 – as 2Co 8:10 – I give 1Ti 5:9 – having 1Ti 5:11 – they will
Fuente: The Treasury of Scripture Knowledge
1Co 7:40. Happier if she so abide, but not more righteous, which again brings in the advisability of any single person entering marriage at that time. I think does not mean that Paul was uncertain, for it is from the same Greek word as Jesus used in Mat 22:42, where he asked the Pharisees, “What think ye of Christ?” We know Jesus did not wish them to give him any answer on which they were doubtful. It simply means to state some idea or conclusion that a person has. Paul had no doubt as to the source of his idea at this place, for it came from the same One who had given him the “permission” to speak in 1Co 7:6. Acting under that privilege, he gave it as his judgment that the woman would be happier were she to remain unmarried.
Fuente: Combined Bible Commentary
But she is happier if she abide as she is, after my judgment: and I think that I also have the spirit of God.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
40. But she is the happier if she may so remain, according to my opinion: and I realize truly that I have the Spirit of God. After Paul has cleared up all the fogs gathering about the matrimonial problem, and turning everybody loose to walk in the clear light of Gods Word, Spirit and Providence, marrying as often as they wish, but only in the Lord, we see here that he winds up the subject with a decided leaning toward celibacy; doubtless deflecting in the line of his own personal preference, certainly with the glorious apology of better conserving the cause of God. Think in E.V., occurring in this verse, is too weak, as it implies doubt, which is not in the original. Hence Paul here simply testifies that he has the Spirit of God.
Fuente: William Godbey’s Commentary on the New Testament
Verse 40
If she so abide; abide unmarried.
Fuente: Abbott’s Illustrated New Testament
Paul expressed his opinion, that a widow would probably be better off to remain unmarried, with a very light touch, one that he used throughout this chapter. This decision, as well as all decisions about whether to marry or not, pivots on a delicate balance. Paul later acknowledged that given certain conditions some widows would usually be better off to marry (cf. 1Ti 5:9-13). For example, faced with the prospect of choosing between a fine Christian husband and a life of destitute poverty it would probably be better for her to remarry. However if all other things were equal, the single state seemed preferable to the apostle. Notice that the issue is the widow’s happiness, not her obedience.
Paul undoubtedly knew he represented the mind of the Spirit in what he said. He simply expressed himself as he did to avoid laying too much weight on his preference.
This chapter is one of the central passages on the subject of marriage in the Bible (cf. Deuteronomy 24; Matthew 5; Matthew 19; Mark 10). [Note: See the bibliography of these notes for other helpful resources on this subject.] It reveals that Paul was not a hard-nosed bigot and advocate of celibacy, as some have accused him of being. He was extremely careful to distinguish his personal preferences in amoral aspects of this subject from the Lord’s will. Even when the will of God was unequivocal (e.g., 1Co 7:39) he did not "pound the pulpit" but simply explained God’s will in irenic fashion. May all of us who preach and teach on this sensitive subject follow his example.