[I] For what have I to do—] Some doubt there is of the reading and rendering the words from this place to the end of the chapter. Theophylact tells us of some that set the point after οὐχί, and then began a new sense without an interrogation. And then the reading must be, What have I to do to judge those that are without? No, judge ye those that are within, adding as in a parenthesis, (but those that are without God judgeth,) and ye shall take away the evil from among you, which best agrees to the καὶ (and, not therefore) in the Greek, and to the reading of Chrysostom and Theophylact, who read ἐξαιρεῖτε τὸ πονηρὸν, ye shall remove the evil thing (not ἐξαιρεῖτε τὸν πονηρὸν, remove the evil or wicked person) from among you, referring, γទូរស they, to the passage in the Old Testament, Deut. xiii. 5, and xxii. 21. And accordingly Theodoret and the Vulgar read τὸ πονηρὸν, the evil. For this latter part, that this reading and rendering is to be adhered to, there will be little doubt to any that considers how evidently these last words, καὶ ἐξαιρεῖτε—, and ye shall remove the evil from among you, refer to the phrase in the Old Testament, Deut. xxii. 21, (though there the Rome edition reads corruptly τὸν πονηρὸν,) all the question is of the former part, which depends on the pointing of the οὐχί, of which Theophylact adds, τινὲς δὲ συναπτῶς, καὶ ἐρωτηματικῶς, “some read it conjoined with what follows, and by way of interrogation,” as we do, and all the copies that now we meet with. And that I prefer this reading, beside the consent of copies, these are my reasons: 1st, because the context agrees very well to it, the thing that the apostle now hath in hand, being to disclaim meddling with heathens, in the beginning of the verse, upon which that which is here added, οὐχὶ τοὺς ἔσω ὑμεῖς κρίνετε, τοὺς δὲ ἔξω Θεὸς κρίνετε; if it be read all in one interrogation, Do not ye judge those that are within, but those that are without God judgeth? will follow, and cohere very commodiously; for thus it will lie, I have nothing to do to judge those that are without, but as ye, that is, the church, use to censure those that are within, who belong to your cognizance, so for all others they must be referred and left to God’s tribunal: (many speeches of this kind are taken notice of, note [d] on Matt. ix.) 2dly, because in the former reading οὐχὶ is made an answer to τί, which I believe to be without example, the question by τί being so strong and familiar a negative, that generally there is not any negation added to it, and if there were, οὐδὲν would be it most regularly: 3dly, because οὐχὶ is very frequently an interrogative form, and οὐκ and μὴ, οὐδαμῶς and μηδαμῶς, the forms of answering the question, and that argues the necessity of retaining the second reading. The only difficulty remaining is how καὶ ἐξαιρεῖτε, and ye shall take away the evil from among you, shall fitly connect with this sense. For that καὶ should be rendered therefore* is not very reasonable, and that also which supposeth the right reading to be ἐξαιρεῖτε τὸν πονηρὸν, take away the evil person, And therefore, I beseech you, let the form of doctrine which I left you be retained among you, without any new insertions by any other. For this purpose I have sent unto you Timothy, whom I converted to the faith, and one that hath long associated with me, and done faithful service to me in the propagating of the gospel, who therefore, exactly knowing my whole course of Christian doctrine, may be your remembrancer, and tell you what my doctrine and practice is in every church where I come to confirm them. And since by my not coming to you myself personally, some among you have taken occasion to despise me that am absent, I am therefore resolved by God's help myself to come among you speedily, and to examine what grounds they have for what they do, and not much heeding the speech or talk of them, to see whether this be any solid knowledge in them, upon strength of which they should despise others. For Christianity consists not in speaking but in doing (according to a proverbial speech of the Jews, 'Speech is not a foundation, but work?' Pirke Avoth, p. 15); and so all other perfections of men must be judged of, not by their boasts of themselves, but by the reality of their performances. And now I talk of coming to you, I pray consider, which will you choose? as you behave yourselves, so at my coming will I exercise either my power of inflicting punishments, or the milder way of kindness toward you; and therefore, according as ye like best, so prepare yourselves for my coming. When there is any matter of controversy betwixt you about your worldly goods, I hear that you implead one another (see note [b] Rom. iii.) before the heathen tribunals, and use not that method prescribed by Christ to Christians, Matt. xviii. 15. How dareth any Christian do thus? You cannot but know that in the great final judgment of all the world, the saints of God shall bear God company in judging the wicked; and if Christians shall then by God be vouchsafed that honour, to have any thing to do in matters of so much higher importance, is there any reason they should be deemed unworthy to be intrusted with the judging of worldly differences, which are much inferior to those of adjudging of men's eternal being? [a] to judge] That the word κριτήρια signifies not matters, but places of judicature, appears by Hesychius, (κριτήριον, δικαστήριον,) and authors and glossaries generally; and so in the sacred style, Susan. 49, where we read, the place of judgment. So Judges v. 10, sit in judgment; and Dan. vii. 10, the judgment was set, that is, the court of judges. And James ii. 6, κριτήρια are distinctly and necessarily rendered judgment-seats. And so here the Arabic interpreter renders it by words which are thus in Latin, subsellia judicii ad mundum pertinentis, "seats of judgment belonging to the world." It is certain that God's children, when crowned by him, shall pronounce sentence against the evil spirits; and shall they not be thought fit to decide a controversy about an ordinary trespass among men? If therefore there fall out betwixt you any matters of controversy concerning the matters of common life, which are to be brought to judicatures, or will not otherwise be composed, and if ye do despise the governors of your churches (which, since these dissensions are come in, are quite out of esteem among you) so far that ye do not think fit to stand to their sentences or decisions, yet sure ye have all reason to refer it to the simplest and meanest Christians, or even to set them in the tribunal, rather than carry your controversy before the Gentile courts. My mentioning the meanest and most despicable among you, is to make you ashamed of your unreasonableness in supposing (as by going to heathen courts ye must be interpreted to do) that there is no one Christian fit for this employment; that is, that there is not one man of them that hath understanding enough to arbitrate an ordinary business between fellow-Christians, whose inclinableness to peace is to be presumed of, and then that must needs work somewhat toward the pacification. But one Christian impleads his fellow Christian, and that before Gentiles. It is not so well that you go to law at all; it were the part of a more excellent magnanimous Christian spirit, to be content to lose somewhat that were his own, to bear some injuries, rather than to go to law upon every trespass. [b] a fault] The word ἤττημα is used Rom. xi. 12, and is opposed to πλήρωμα, fulness, noting there the great paucity of the Jewish converts to Christianity. Accordingly, though it be here applied to another matter, yet in the same notion it is a going less, or an inferior degree, which in respect of that which is to be expected of the higher proficient in Christianity, is a defect or failing, a low pitch for any Christian, but not such as can absolutely and universally be counted a sin, as not being against any precept. Contending, or going to law, for light inconsiderable matters, is forbidden by Christ, Matt. v. 40, but not absolutely, all contending for the recovering or defending one's own, when the matter is of weight or importance. Only they that have gotten a superiority and contempt of the world, they will go higher than that strict precept, and rather endure considerable losses than engage themselves in such disquiets of mind and turmoils as such contentions use to bring with them: and to this is to be applied that which here follows in this place, why do ye not rather suffer injury and defraudation? that is, it is more Christian and excellent to do so. And in this respect, or comparatively to this higher virtue, the going to law at all, though it be not a sin, ἀμάρτημα or παράπτωμα, yet it is ἤττημα, a diminution, a less degree of Christian perfection; and that is all that is meant in this place. As for the word ὅλως, although that be left out But some of you are so far from this excellent Christian temper, that you are ready to injure others, even your fellow Christians, and, so ye may gain to yourselves, care not how ye deprive others. This is absolutely inconsistent with the Christian's duty or reward; never do you flatter yourselves with a belief of the contrary, nor permit the false teachers that are crept in among you to give you any hope of it; and as for matters of injustice, so for all your other Gnostic practices of uncleanness (see notes [a] [h] and [i] ch. v.) and unnatural lust. Neither they that are guilty of them, nor of any other injustice, shall, without reformation, ever be capable of inheriting the crown which is by Christ promised to Christians. And such sins as these were ordinary among you in time of your heathen state, but now you have given up your names to Christianity, which denounce judgment against all these: your baptism is a renouncing of them all; your sanctification by the Spirit directly contrary to it; your justification by what Christ hath suffered and done for you, (see note [b] Matt. vii.) utterly incompatible with such impurities and injustices, spoken of either in the last or this chapter. And whereas your teachers, to allure you to sensual practices, tell you, first, that all meat is freely to be eaten, and so sooth you up in luxury, and then proceed and persuade you, that the use of venery is as necessary for your bodies, and so as lawful, as eating of meat is; I shall tell you, first, that supposing them lawful, yet it will befit a Christian to abstain from many things that are not utterly unlawful; and secondly, that if indifferent things begin to get a dominion over any, if men, upon conceit that meats are lawful, come to be enslaved to their bellies, (as of It is true, that meats are by God and nature appointed for the use of men, and that the body of man here in this life hath absolute necessity of them: and yet, to take off our hearts from them, we may also consider that in the next life, which is a spiritual life, this eating and desiring of meat shall be taken away, and therefore even here we should keep the flesh in such a subordination to the spirit, that we may be able to deny ourselves even lawful pleasures sometimes, especially when any occasion makes it more expedient, ver. 12. But then for fornication, (whatsoever your former heathen principles or present false teachers, the Gnostics, teach you,) that is no such lawful or indifferent thing; your bodies are to be consecrated to God either in lawful wedlock or in chaste single life, and by being kept pure here, must be made capable of rising to everlasting life with Christ hereafter, ver. 14. And then God, that raised up Christ's pure sinless body out of the grave, and hath made it a spiritual body, shall also do the same for us, though we lie down in the grave also. And this one consideration may have force on you. Your bodies expect to rise with Christ, as members with the head: ye must not then in any reason pollute a member of Christ, a devoted consecrated person, by such unclean embraces. That which was said at the institution of marriage in paradise, that the man and the wife become one body, concludes, that the fornicator makes himself one body with a whore. As on the other side, he that keeps close to Christ's commandments, and so cleaves to him, Deut. x. 20, hath a spiritual union with him, minds the same things that he minds, and so is very far from these carnal base joys, in which all the Gnostics' religion consists. Be sure therefore that ye keep yourselves far removed from that sin. Most other sins are committed against God, or the neighbour; but sins of uncleanness are against one's self, a defiling of his flesh, a polluting of that which by chastity and single ¹⁶ take away, καταργήσει. two, ol 86o. ²⁰ cleaveth, ver. 16. ¹⁷ But the, Τὸ δέ. ¹⁸ cleaveth, κολλώμενος. Now in answer to that particular in your letter, which (on occasion of the Gnostic doctrine of marriage being from the devil, &c.) seems with some reason to prefer single life before marriage, I thus far acknowledge, that, for them that can live chaste and pure without marrying, it is better or more commendable that they do so. But for the avoiding of all kinds of uncleanness or pollution, it is generally most safe and fit, that men and women should betake themselves to the conjugal state. a all acts of conjugal love: and likewise— b by mutual consent for some time, particularly that ye may have a vacancy for duties of devotion, fasting, &c., wherein it was usual to abstain from those [a] due benevolence] What εὔνοια here signifies will be best conjectured by the use of the Hebrew עֲוֹנָה, Exod. xxi. 10, (mentioned after food and clothing,) that must not be denied the wife. The Septuagint render it ὑμιλίαν αὐτῆς, accompanying with her; the Hebrew word also signifies εὔνοια, benevolence, which is therefore here used as a modester word, instead of the other; the Syriac reads the love which he owes; and some other Greek copies read ὀφειλομένην τιμὴν, due honour or worship; which perhaps is the ground of the use of the word worship, retained by our church in the form of marriage, meaning that kindness which is here said to be due unto her: but the king's MS. hath ὀφειλὴν only, all that by vow of marriage is due unto her. [b] for your incontinency] What ἀκρασία signifies here will be best guessed by the context, where the reason of the advice, συνέρχεσθαι, for the man and the wife to accompany together, being this, that the devil tempt them not διὰ τὴν ἀκρασίαν, ἀκρασία being the occasion or advantage that the devil takes hold of to tempt, must signify their want of ability to contain; not that it signifies incontinence; for that is a sin against the marriage vow, and will not agree with the context, which supposes no such sin; but, I say, a want of ability to contain, or abstain any longer from the lawful pleasures of marriage, as ἐγκρατῆς is he that ἑαυτὸν ἐν κράτει ἔχει, hath himself in his power, his own command, and so οὐκ ἐγκρατεύονται, ver. 9, they that have not the command of themselves, so as to live chastely without marriage, and so ἀκρατῆς, and thence ἀκρασία, the contrary inability to contain; which inability or weakness is an occasion of temptation, and will be an advantage also to the tempter, by which, when he tempts, he may be most probably able to overcome. What I thus say, vv. 2—5, I say only by way of counsel, what appears to me to be best for men, generally speaking, all being not able to contain; but herein I am far from laying any precept on any to marry. [c] permission] That συγγνώμη may signify advice or counsel, will be gathered from the grammarians, Hesychius and Phavorinus; συγγενώσομαι, say they, (it should be συγγνώσομαι,) συμβουλεύσω, "giving counsel," and συγγνωσκόμενοι, πειθόμενοι, "they that are persuaded by advice or counsel." And then the plain importance of this verse is, that in respect of the contrary dangers of fornication, &c., vv. 2, 5, he generally gives his advice, that men should marry, &c., vv. 2, 3. Yet for this he is far from giving any command, or laying obligation on any. For if upon experience and long trial there be no fear of those dangers, then his advice is to live unmarried. For so he had said, ver. 1, that it is good for a man not to touch a woman; and again he subjoins it, ver. 8, that it was good for them to continue as he was himself, that is, in single life. And so each of these, marrying and not marrying, is according to several circumstances matter of counsel, but neither absolutely of precept. If there be danger of fornication, then it is his advice, that for the avoiding of that, marriage be chosen, ver. 2, and to the same purpose, rather let them marry than burn, ver. 9. And because every man hath not the gift of continence, and it is not presently discerned who hath, therefore in general speaking, and as far as belongs to those who do not discern that they have this gift, the con- For I would rather desire or advise all men to continue unmarried, as I do; but that will not, I suppose, be best for every one, because every one is not fitly qualified with the gift of continence to undertake that more honourable pitch, and such a man may have some other special excellence whereby to glorify God. It is more worthy their design and endeavour, either to live unmarried, or, when the wife is dead, to abstain from second marriages, for which ye have me for your example. But if they have not that experience of their own strength and ability to abstain and preserve chastity, which may encourage them to this, let them marry in God's name: it is infinitely better to do so, and preserve conjugal chastity, than by rejecting the use of that remedy to be inflamed with burning vehement desires, perhaps to break out into unnatural practices: (see Rom. i. 27, Jude 11.) But to them that are married, it is not my caution or commandment, but Christ's, that the woman be not separated from her husband. Or, if upon just cause, that is, in case of fornication, she be put away from her husband, let her either remain single, or use means to gain the pardon and affection of her husband again; and for the husband, let not him in any case, but that wherein Christ allows it, the case of fornication, put away his wife. But in answer to the other parts of your letter, vv. 1. 6. 8. 10, or, for other things, I give mine own judgment, not any precept of Christ's. It is certain, and by the precept of Christ (which commands not to put away a wife but for cause of fornication) to by reason of your not being able to contain. by And so in like manner for the Christian wife that is married to an infidel, if he be willing to live with her, let her by no means separate from him. And beside the prohibition of Christ, which obliges to this, other advantages there are worth considering; for it sometimes hath come to pass, and there is great reason to hope it, that the heathen husband may be converted by the Christian wife living with him, and so the wife by the husband: and this one consideration is the reason why the young children of Christians are admitted to baptism before they come to knowledge, because by their living in the family with Christian parents, these children may be brought up in the faith and kept from heathen pollutions, (and the church requiring and receiving promise from the parents doth consequently presume they will,) and by the same reason it is that the children of the heathen are not so admitted. [d] else were your children unclean; but—] The meaning of οὐκ ἀκάθαρτα, ἀλλὰ ἅγια, not unclean, but holy, in this place, appears by the context to be clearly this, that the children of Christians are not But now the thing not stated or meddled with by Christ, and therefore now promised to be defined by me, ver. 12, is this, that in case the infidel will not live with the believer unless she will forsake her religion, she is not then so enslaved or subjected so far that she may do acts prejudicial to her religion and to the betraying thereof, for that end, that she may continue with her husband, but she remains blameless if she remain separate from him upon such his desertion. But yet above all things, that which is most to be observed is, that the believing party do the utmost that is possible to keep peace and agreement with the other, not to fall out at all, or if they do, to repair the breach and be reconciled again; nay further, not to marry again, as long as there remains any hope of returning or reconciliation. For it is possible that the Christian wife may use some means to work upon the infidel husband, or the Christian husband on the wife, so as to bring him or her to repentance and the faith of Christ, and in intuition and hope of this any difficulties would be undergone: but when this possibility ceaseth, as in Only according to the lot that any man hath befallen him, if it be with an infidel wife or the like, let him be content with it, and do as much good in it as he can, and not think himself privileged by his being a Christian to throw it off. And this every where is my doctrine, and I desire it be universally resolved on in all Christian churches. [e] But as God hath—] In this place some ancient copies give us another reading thus, τί οἶδας ἄνερ εἰ τὴν γυναῖκα σώσεις, ἡ μὴ; ἑκάστῳ —What knowest thou, O man, whether thou shalt save thy wife, or no? As God hath distributed to every man—. This we learn from Theophylact upon the place: τινές, saith he, οὕτω ἀνέγνωσαν, “some have read thus.” And then this will take away all debate what should be the proper notation of εἰ μὴ in the beginning of the verse, reading it εἰ μὴ ἑκάστῳ—. For though, if it were certain that that were the true reading, some probable account might be given of it, as that εἰ μὴ might signify only, or the like; yet when other copies have read it in a form thus perspicuous and free from all question, it will be more reasonable therein to acquiesce, especially considering that if it should be as our copies have it, εἰ μὴ, not ἡ μὴ, yet joining that to the end of ver. 16, and not transferring it to the beginning of ver. 17, (as it is certain the ancient copies were not divided into verses, or so pointed as ours now are,) then still there will be as little difficulty in it; for so the words will be very current, τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις, εἰ μὴ; What knowest thou, O man, if thou shalt save thy wife, if not? that is, whether thou shalt or whether thou shalt not. If one which hath been circumcised be converted to Christianity, let him contentedly continue in it, let him never trouble himself to get off that mark from his flesh (as some did); as on the other side, he that is not circumcised when he is converted need not receive circumcision (as some required of them, Acts xv. 1). [f] become uncircumcised] Ἐπισπασμὸς signifies attraction, and particularly belongs to a practice of some Jews, who, under the Egyptian tyranny first, then under Antiochus, and lastly under the Romans, being oppressed for being Jews, of which their circumcision was an evidence, used means by some medicinal applications to get a new præputium: and these were called by the Talmudists משוכים, that is, ἐπισπαστικοί, attractores. And that it is possible to be done, is affirmed by Cor. Celsus the famous physician, but easier, saith he, in a boy than a man. So saith R. Aleai of Achan, that he made himself a præputium, in Excerp. Gemar. Sanhedr. c. 6. §. 2. This the author of the books of the Maccabees affirms, I Macc i. 15. ἐποίησαν ἑαυτοῖς ἀκροβυστίας, they made themselves foreskins. So under the tyranny of the Romans there HAMMOND ANNOTT. VOL. II. Your bodies are, by your being Christians, consecrated to the service of his Spirit (and the governors of the church, of which sort the incestuous person is thought to be, (see ch. v. 2,) set apart in all purity to discharge that function, to which they are consecrated by receiving the Holy Ghost). This benefit of the Spirit ye have received from God, and it is an engagement to you to think your own bodies are not now at your own disposal, to use them as you please (as in your state of Gentilism, or without that engagement, ye might be tempted to imagine). For such outward things as these on either part are no part of Christianity, but the observation of the precepts of Christ is all in all: see Gal. v. 6. and vi. 15. 20, 21. In what condition of life soever a man is when he is converted to Christianity, let him contentedly continue in it, and not think that Christian religion frees a man from any obligation that lay upon him before, for that is to make Christian liberty a pretence for covetousness, or lusts, or secular advantages, (see 1 Tim. vi. 5,) if either the being a Christian might manumit a servant, or free an husband or wife from former obligations. He therefore that being a bondman is converted to Christianity, must not think it any disparagement to his Christianity that he continues a servant still, nor be solicitous of changing his condition. Yet this is not so to be understood, but that if by any fair regular means he can obtain his freedom, he may then make use of them, and prefer liberty before servitude; for so he might have done if he had never been Christian. For God hath paid dear for the purchase of you, hath given his Son out of his bosom, and his very Spirit, to this purpose, to purchase unto himself a peculiar people, zealous of good works; by this price making purchase of our bodies as well as our souls, and so engaging us to serve and glorify him in both, and not leaving either of them at liberty for us to dispose of as we please. # CHAP. VII. For he that being in the condition of a servant is converted to Christianity, doth by his conversion become a freeman in respect of Christ; not that he ceaseth to be a servant to his former master, or reaps ¹⁷ Only, Εἰ μή. yet also if, ἀλλ' εἰ καὶ. θεὶς δοῦλος. ¹⁸ use means to become. ¹⁹ take no care, μή σοι μελέτω. ²⁰ but ²¹ For the servant which is called in the Lord, Ὁ γὰρ ἐν Κυρίῳ κλη- On the other side, they that have bought out their liberty and obtained manumission, having been formerly servants to heathens, let them not sell themselves again, or revert voluntarily into that condition of slavery, but prefer liberty rather, ver. 21. [g] bought with—: In this place the whole context persuades to read Τιμῆς ἠγοράσθητε interrogatively; for so will it best answer Δούλος ἐκλήθης; Art thou called being a servant? or is thy calling that of a servant? Thus ver. 18, both parts of the speech are delivered interrogatively, Περιτετμημένες τὶς ἐκλήθη; Is any man called being circumcised? and presently, Ἐν ἀκροβυστίᾳ τὶς ἐκλήθη; Is any man called in uncircumcision? For the confirming of this reading, it is to be observed, 1st, that as before and after those two questions, ver. 18, the rule is given, that every man walk in, or abide in, that calling or condition wherein God hath placed him, contentedly, without making advantage of Christianity for his pretence of a change; so it is here likewise before, ver. 21, (where the interrogation is varied, Art thou called being a servant?) and after this verse, which assures us of the continuing the same manner of speaking, and so that this latter is by way of interrogation also. Secondly, that after the first question, and the short answer to it, Art thou called being a servant? care not for it, all that follows, as far as to this, ver. 23, is but as in a parenthesis, (but if thou mayest be free, use it rather, For he, &c.) and so what here follows, ver. 23, answers to that, by way of parallel, Τιμῆς ἠγοράσθητε, &c. Which yet will not be a parallel, or answerable to the former question, unless, as before uncircumcision was opposed to circumcision, and the mention of the latter was interrogative as well as of the former, so here the being bought with the price be opposed to being called a servant, (which it cannot be, unless it signify manumission from service,) and the form of delivering it interrogative also. Lastly, it is apparent that the design of the whole place is to assure Christians that they are not to expect secular immunities or privileges by being Christians, that their being spiritually redeemed by Christ doth not make them free men that before were servants, and this 23rd verse is a medium to infer that, and the conclusion repeated immediately upon it, ver. 24, Let every one, &c. Yet such a medium it would not be, (but the contrary, if speaking still to the person or persons last spoken to, ver. 21, that is, to servants, he should here tell them, they were bought or redeemed by Christ, (as the same phrase evidently signifies, ch. vi. 20,) and therefore must not be the servants of men. And that he speaks to any other, viz. to free men, it can no way be collected from any words, unless from these, ver. 23, nor yet can it from these, unless τιμῆς ἠγο- And so still, as he was when he was converted, so let him still abide; let not his being a Christian move him out of his state, or make him less, but rather more contented with it. For your other question concerning virgins marrying at such a time as this, or of those that are betrothed, whether they should be bound to consummate their marriage or no, I must say again, that I have no command of Christ to build my answer upon; yet I shall again give you my opinion in it, as an honest faithful man, with all uprightness. First then my opinion is, that it is best in respect of the distresses that are daily to be looked for on Christians, I say that it is best for men and women (supposing them not contracted) to continue unmarried. But if thou art engaged or betrothed to a woman, this is no excuse for thee to seek to get loose again (for that cannot be done so as to be free to marry another as long as she lives). All that I say is, that it is not now the prudentest way to think of marrying, if thou art not already engaged. Yet not so, that if thou dost, it is a sin to marry, or that the virgin that now marries commits any sin: only (in such times as these) the married state is likely to be fullest of trouble, and therefore my kindness to you makes me persuade you not to marry. But this I say, 29. But by the way let me tell you, that within a brethren, the time short time now it will come to pass, that they that is short: it remaineth, that both they have wives shall be as they that have none, all in that have wives be great and equal dangers; as though they had none; [h] There is difference—] For the right understanding of the word μεμίρισται, it will first be necessary to set down out of the king's MS. a various reading of this whole place, which differs much from that which is vulgarly received, and seems very probably to be the truer: it is thus, ver. 33. Ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου πῶς ἀρίσῃ τῇ γυναικὶ, καὶ μεμίρισται, ver. 34. Καὶ ἡ γυνὴ ἡ ἄγαμος, καὶ ἡ παρθένος ἡ ἄγομος μεριμνᾷ τὰ τοῦ Κυρίου, ἵνα ἡ ἁγία τῷ σώματι καὶ τῷ πνεύματι, &c. He that is married careth for the things of the world, how he may please his wife, and is divided or distracted. And the unmarried woman (that is, the widow) and the unmarried virgin careth for the things of the Lord, that she may be holy both in body and spirit. Here μεμίρισται signifies being divided between two, the service of God, which lies upon him as a Christian, and the pleasing his wife, which lies upon him as an husband; and contrary to this is the ἀπερισπάστως, without distraction, ver. 35, which belongs to the unmarried. Thus the Hebrew חלק, to which μερίζω is punctually answerable, signifies ordinarily to divide an inheritance, but among the rabbins, in partes distractum esse, "to be distracted several ways," and when it is rendered dividi, "to be divided," it is yet oft to be taken in that notion of distraction. Hence it is that the Jerusalem Targum, Gen. xxii. 14, describing Abraham's faith and ready obedience, without any doubting or anxiety or distraction what to choose, describeth it thus: Tibi perspicuum est, nullam fuisse in corde meo divisionem, quo tempore jussisti me offerre Isaacum, &c. "Thou seest, O Lord, that I had no division or distraction in my heart when thou badest me offer Isaac;" and Gen. xxv. 26, speaking of Jacob's not believing the news of Joseph's being alive, instead of non credidit, "he believed not," the Targum reads, et divisit cor ejus, "and he divided his heart." The word in all other places in the New Testament signifies simply to be divided into two parts, Matt. xii. 25, Luke xii. 13, 1 Cor. i. 13, and so doth μερισμός, Heb. iv. 12, and μεριστής, Luke xii. 14. And there is no appearance of reason that it should do otherwise here. Now for the vulgar reading of the words, μεμίρισται in the front of verse 34, (which indeed is very ancient among the Latins, as appears by Tertullian's using it De veland. Virgin. c. 4. Divisa, inquit, est mulier et virgo; quare? quoniam innupta, i. e. virgo, cogitat ea quæ sunt Domini—) that cannot well be imagined in the notion of differing. For though the Hebrew חלק signifies with the rabbins divisio arithmetica, "division in numbering," and thence differentia and discrimen, "difference" of one from another, yet first that importance of the noun is not observed to belong to the verb among them; and, 2dly, the verb in the singular cannot be applied to the two nouns, ἡ γυνὴ and ἡ παρθένος, the woman and the virgin in conjunction, (mulier et virgo differt would not be true Latin, nor would it be better Greek,) and therefore if that should be the reading, the words must be rendered severally, the woman is divided, that is, distracted, and likewise the virgin. But there would be no great sense in that, the context speaking only of the distractions of the married, whereas in the other reading, to which we adhere, the whole context is very current, and the meaning perspicuous, 1 2 As for the last part of your question, that of being betrothed, that, I confess, is a circumstance which will much alter the case; for in case a man be betrothed but not married (see note [f] Matt. i.) to a virgin, and she begin to grow in years, so that if (in respect of the present condition of the times approaching) marriage be deferred it is necessary that she must pass her prime, in this case I lay no restraint upon him, so much as in prudence let him do what he likes best, let them marry. But he that hath made a firm resolution to stay a while, and finds himself able to do so, and neither from any necessity arising from himself, nor from the condition of the virgin to whom he is betrothed, is any way obliged to present marriage, but hath free power in all respects to do what he will, and hereupon judges it fit and determines to keep his virgin, that is, not yet to marry her for a time, but at last in a better season to do so, this is a very commendable resolution. So that the conclusion is, that he that marries, even at this time, doth that which is absolutely lawful, and in the case mentioned, ver. 36, expedient also; and again, he that in the case set, ver. 37, doth defer, and for a time abstain from marriage, makes a more prudent choice in the respects forementioned, ver. 35, of attending the better on the service of God, and for avoiding of distraction. As for her that is once married, she is by that obliged to her husband as long as he lives; but if he die, it is absolutely lawful for her to marry another, so that in the doing of it there be no other circumstance that make it unlawful, or so that considerations of piety be taken in in the doing of it, and not only carnal desires gratified thereby. But it is more for her earthly advantages to continue unmarried, and more convenient toward the Now for that other part of your letter which inquires of the lawfulness of eating things offered to idols, (on occasion again of the Gnostics' infusions,) and accordingly speaks of the knowledge that you have, (from whence the word Gnostic comes, see note [c] ch. i., and note [b] 2 Pet. i., and Rev. ii. 6, that is, knowing men), that an idol is nothing, and so that that which hath been offered to idols may as freely and indifferently be offered to idols as any thing else; I shall now tell you, first, that we orthodox Christians have knowledge too, to wit, that knowledge of our Christian liberty, and therefore need not be despised by those among you who separate yourselves from us, in the pride of your hearts calling yourselves Gnostics, which supposes all others ignorant but yourselves; but our care is to join charity, or the love of God, with our knowledge, and that will incline us to suffer any thing for Christ's sake, and so we shall not need to go to their idol-feasts to save us from persecution, as the Gnostics do; and a little of this courage and love of Christ is much better, tends more to our profit, than all that pretended deep knowledge of their liberty which the Gnostics pretend to, and by that choose to go to the idol-feasts rather than confess and suffer for Christ: (see note [b] Rev. ii.) CORINTHIANS VII. 35.—VIII. 12. is so; which certainly is an erroneous, and so an idolatrous, sinful conscience, though it be in one that hath embraced Christianity. So ver. 9, it is used again for these same men of those erroneous consciences, leading them into that heathen sin, to whom a Christian's going to (or being present at, and eating of) their idol feasts, though he eat it but as ordinary meat, will yet be a means of scandal, that is, an occasion of confirming them in their sin. Thus again, ver. 10, 11, where they are called brethren, which notes that this heathen error was yet, ἕως ἄρτι, ver. 7, continued among some Christians at Corinth, not the Gnostics, (for they pretended to know that an idol was nothing, and so professed not to eat of those feasts as idol-feasts, but only as of ordinary meat, who therefore are here warned to take heed that they do not confirm these others in their sin,) but some more rude, ignorant, heathen Christians, that through the customariness of their former practice, συνηθεία τοῦ εἰδώλου ἕως ἄρτι, the custom of the idol until now; and secondly through their νησιότης, ch. iii. 1, their infancy or rawness in Christianity, (which made St. Paul look upon them not as spiritual, but as carnal men, not as Christians, but heathens still;) and thirdly, through the infusions of corrupt false teachers, (mentioned in the following chapter, the wood, and the hay, and the stubble, ver. 12, that must be fired out of the church;) and fourthly, through fear of losing all that they had by the heathen persecutors, (which seems to be mentioned ch. x. 13, and which occasioned many to offer sacrifice in after-times, when Christianity had taken deeper root than it had yet at Corinth,) were still in these dregs and lees of heathenism, after their embracing of Christianity; which will be no wonder to any that observes in this very Epistle, that they thought all kinds of fornication, and even incest, no sins, ch. v. and ch. vi. 15, suing one another at heathen tribunals, no sin, ch. vi, yea and believed not the resurrection, ch. xv. And the villainies that were under pretence of Christian liberty practised by the Gnostics, who took themselves to be persons of far deeper knowledge, at the beginning of this chapter, were yet as gross and as heathenish and abominable as could be imagined, setting Christians at liberty from all their former obligations toward husband, master, prince, and engulfing themselves in all the filthiness in the world, 1 Tim. vi. Jude 8. From this explication of ἀσθενεῖ will appear also the notion of it, Rom. xiv. 21, where being placed also with προσ-κόπτειν, stumbling, and σκανδαλίζεσθαι, being scandalized, it must needs signify to sin also. And therefore if any man please himself with an opinion of his knowledge from such subtitles as these, and so come to despise other men, and not to consider what tends to their good and edification, this man (let him call himself Gnostic or what he will) is far enough from the true Christian knowledge, or from directing his knowledge to the right end, for that is charity, or the edification of his brethren. If any man love God sincerely, and so adhere to him in time of danger or temptation, he truly knows God, and consequently is known and acknowledged by God. Having premised thus much concerning the name and sect of the Gnostics, who are such assertors of their liberty to do all things, and particularly in this matter think they have argued so subtitely for [a] an idol is nothing] The meaning of this assertion of the Gnostics, and concession of St. Paul's, that εἰδωλον οὐδὲν ἐν κόσμῳ, an idol is nothing in the world, must be fetched from the notation of the Hebrew word אֵלַי, from אֵל, that signifies nothing, that which hath no existence, Job xiii. 4. Jer. xiv. 14. Zach. xi. 17; and from thence comes אֱלִילִים, idols, that is, so many nothings, so far from being gods, that they are οὐδὲν ἐν κόσμῳ, nothing in the world, no parts of God's first creation, only inventions and fancies of men, creatures of men's own creating, Πονηροὶ πονηρῶν δαιμόνων καὶ πλασταὶ καὶ μυσταγωγοὶ, saith Greg. Nazianzen, "Wicked men are the formers first, and then the worshippers of their wicked deities." For though there be many called by that title, whether the celestial and supreme deities so esteemed among the heathen, or inferior, of a second order, called Baalim or lords, agents and mediators between the gods and men; or whether the sun and stars of heaven, or men of the earth deified; (Theophyl.) Yet we Christians know and are assured that there is but one true God, the Creator of all things, to whom all men's prayers must be addressed, as to the supreme, from whom as we had our being, so we are to think ourselves obliged to be his servants, and to make all our applications to him; and so likewise but one Mediator, but one Lord, by whom all things were created, and by whom, as the only Mediator betwixt God and us, all our prayers are addressed to heaven, viz. Jesus Christ. But all men do not know or think this, that these idols or heathen gods are nothing, (for sure they that are accustomed to worship them think they are something,) nay, it is clear that some men that are of opinion that idols are something, and who fear them as able to hurt, (and so that must confess, that the eating of those feasts pollutes those that have cast off the worship of them,) and that continue their custom and former heathen course to this very time, though they have received Christianity do still go to idol-feasts as such, even now that they have received the faith of Christ; and their sick, that is, wounded, sinful consciences (see note [b]) (that is, they that go on still in this old heathen practice not yet laid down) are defiled or polluted by doing so. This is certainly a sin in them. [b] weak] That ἀσθενεῖν signifies being sick, in the New Testament, hath been formerly made clear, note [m] on Rom. viii. And being applied to the soul or conscience, as here, it must needs signify the disease or wound or sickness of the soul or conscience, which is sin or error. Thus in the Greek of the Old Testament, Nahum ii. 5, where we read out of the Hebrew, they shall stumble in their walk, there it is, ἀσθενήσουσιν ἐν ταῖς πορείας, they shall be weak. And so generally the Hebrew כשל, impingere and cespitare, "to stumble or fall on gall-traps," or any other mischief by the way, is rendered by the LXX. ἀσθενεῖν, being weak, because they are wounded and galled by these means, and so made unable to go forward. So Rom. xiv. 21, we have together in the same sense σκανδαλίζεσθαι and ἀσθενεῖν, being offended (or galled) and being made weak. So Rom. v. 6, ἡμῶν ἀσθενῶν, when we were weak, signifies when we were in a wounded, mortally wounded state, noted by when we were enemies in other places, and there by ἁμαρτωλῶν ὄντων ἡμῶν, ver. 8, when we were sinners, and by ἀσεβῶν, ver. 6, impious or ungodly. So saith * Theophylact, Ἀσθενῶν, τουτέστιν ἁμαρτωλῶν, ἀσθένεια γὰρ ἡ ἁμαρτία, ὥσπερ ἡ δικαιοσύνη ὑγεία, "weak, that is, sinners, for weakness is sin, as righteousness is health." And thus it is clear it signifies in this place, the discourse being of those who take the idol gods to be true gods, and consequently that the eating or partaking of their sacrifices, which is a part of the worship of those idols, will stand them in stead, prove beneficial to them, and therefore go on purpose to those feasts, and eat the idol sacrifice, ὡς εἰδωλόθυτον, as or because (or under that very notion, or upon that reason that) it * In Rom. 5. 6. For if any man that through an erroneous conscience goes to those idol-feasts shall see a Gnostic (who within himself knows an idol to be nothing, and therefore eats this but as ordinary meat) be at an idol-feast, and partake of it, will not he by this means be confirmed to go on in his erroneous course? And that Christian of an erroneous conscience (see note [b]) shall be confirmed in his error and sin, and consequent ruin, by occasion of this practice of thine; all which, through confidence of thine own knowledge, without care of thy brother's heathenish errors remaining in him, thou hast been guilty of; which is a sin in thee, not only of uncharitableness to him, but of injury or robbery against Christ, in betraying a soul to ruin, for the saving of which Christ died. And though it should be granted that your presence at idol-feasts were no impiety against God, yet sure this uncharitableness against thy brother, bringing him to a confirmation in his sinful practice, who through error is already in it, must be looked upon as an impiety and sin against God himself, who is concerned in him. [c] wound] Τύπτειν, signifying to strike or give any blow, and being here applied to the weak or sick, that is, erroneous, sinful conscience, and being parallel to σκανδαλίζεσθαι, scandalize, ver. 13, must be understood in a notion which will be common to that other. Thus he that lays a stumblingblock in any man's way, at which he falls or breaks his shins, or otherwise hurts himself, is said τύπτειν, to strike, or hurt, or wound him; and so it best agrees with this place, noting the confirming that man in sin, betraying him to all his after-commissions, whose conscience was before erroneous, and his practices sinful, which is as if instead of curing a sick man, which sure stands in need of that charity, I should wound and hurt him more. If therefore this my eating in an idol-temple of that feast (or any use of my liberty in the same kind) be an occasion of confirming any Christian in an erroneous sinful practice, or bringing him to do any thing which is unlawful, I will sure deny myself the use of that liberty, be it supposed to be such as by the laws of Christ truly belongs to me, when it shall prove of so dangerous consequence to my fellow Christians. ⁵ being weak, ἀσθενεῖς ὕντος. ⁶ confirmed, οἰκοδομηθήσεται. ⁷ Or, Thy brother therefore for whom Christ died, growing sick through thy knowledge, is destroyed: for the King's MS. reads, Ἀπόλλυται οὖν ὁ ἀσθενῶν ἐν τῇ γνώσει σου ἀδελφὸς δι'. ⁸ scandalize my brother, σκανδαλίξει.