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is tender, when calamities visit the family, and when the thoughts are drawn along by the events of Providence towards death. Not by harshness or severity of manner, is the result to be hoped for, but by tender entreaty, and mildness of life. and by prayer. Pre-eminently this is to be used. When a husband will not hear, God can hear; when he is angry, morose, or unkind, God is gentle, tender, and kind; and when a husband or wife turn away from the voice of gentle entreaty, God's ear is open, and God is ready to hear and to bless. Let one thing guide the life. We are never to cease to set a Christian example; never to cease to live as a Christian should live; never to cease to pray fervently to the God of grace, that the partner of our lives may be brought under the full influence of Christian truth, and meet us in the enjoyments of

heaven.

VER. 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all

churches.

n Ver. 20-24.

o Chap. iv. 17. 2 Cor. xi. 58. But as God hath distributed, &c. As God hath divided (u'pov;) i. e. given, imparted to any one. As God has given grace to every one. The words i un denote simply but in the beginning of this verse. The apostle here introduces a new subject; or an inquiry varying somewhat from that preceding, though of the same general nature. He had discussed the question whether a husband and wife ought to be separated on account of a difference in religion. He now says that the general principle there stated ought to rule every where; that men who become Christians ought not to seek to change their condition or calling in life, but to remain in that situation in which they were when they became Christians, and show the excellence of their religion in that particular calling. The object of Paul, therefore, is to preserve order, industry, faithfulness in the relations of life, and to show that Christianity does not design to break up the relations of social and domestic intercourse. This discussion continues to ver. 24. The phrase as God hath distributed" refers to the condition in which men are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, &c. And it implies that God appoints the lot of men, or orders the circumstances of their condition; that religion is not designed to interfere directly with this; and that men should seek to show the real excellence of religion in the particular sphere in which they may have been placed by Divine Providence before they became converted. As the Lord hath called every one. That is, in the condition or circumstances in which any one is when he is called by the Lord to be a Christian. So let him walk. In that sphere of life; in that calling, (ver. 20;) in that particular relation in which he was, let him remain, unless he can consistently change it for the better, and there let him illustrate the true beauty and excellence of religion. This was designed to coun

teract the notion that the fact of embracing a new religion dissolved the relations of fe which existed before. This idea probably prevailed extensively among the Jews. Paul's object is to show that the gospel, instead of dissolving those relations, only strengthened them, and enabled those who were converted the better to discharge the duties which grow out of them. And so ordain I, &c.-This is no peculiar rule for you Corinthians. It is the universal rule which I every where inculcated. It is not improbable that there was occasion to insist every where on this rule, and to repress disorders which might have been attempted by some who might suppose that Christianity dissolved the former obligations of life.

VER. 18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision ? let him not be circumcised.

p Acts xv. 1, &c. Gal. v. 2, &c.

Is any man called?-Does any one become a Christian? Note, chap. i. 26. Being cirenmeised. -Being a native-born Jew, or having become a Jewish proselyte, and being submitted to the initiatory rite of the Jewish religion. Let him: not become uncircumcised.-This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been cireumcised. The practice is often alluded to by Jewish writers, and is described by them. Comp. 1 Mac. i. 15. It is not decorous or proper here to show how this was done. The process is described in Cels. de Med. 7, 25. See Grotius and Bloomfield. Is any called in uncircumcision?— A Gentile, or one who had not been circumcised. · Let him not be circumcised.—The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles. See Notes, Rom. ii. 27-30.

VER. 19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

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Circumcision is nothing, &c.-It is of no con- »' sequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. See

Note, Rom. ii. 29. But the keeping of the comandments of God.-Is something, is the main thing, is every thing; and this can be done whether a man is circumcised or not.

VER. 20. Let every man abide' in the same calling wherein he was called.

s Prov. xxvii. 8.

Let every man abide.-Let him remain or continue. In the same calling.—The same occupation, profession, rank of life. We use the word calling in the same sense to denote the occupation or profession of a man. Probably the ori

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ginal idea which led men to designate a profession as a calling, was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, or providence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves as ministers should have that God has called them to their appropriate profession. This declaration of Paul, that every one is to remain in the same oceupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following. (1.) When a man is a slave, and he can obtain his freedom. (Ver. 21.) (2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus, if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honourable employment. See Note, Acts xix. 19. No considerations can justify a continuance in a course of life like this after a man is converted. sideration can make a business which is “ evil, and only evil, and that continually," proper or right. (3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural, or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. portunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.

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VER. 21. Art thou called being a servant? care not for it; but if thou mayest be made free, use it rather.

t Heb. xiii. 5.

Being a servant, (dovλog.)—A slave. Slaves abounded in Greece, and in every part of the heathen world. Athens, e. g., had in her best

days, twenty thousand freemen, and four hundred thousand slaves. See the condition of the heathen world on this subject illustrated at length, and in a very learned manner, by Rev. B. B. Edwards, in the Bib. Repository for Oct. 1835, pp. 411-436. It was a very important subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other men; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, contentment in general in all the other relations in which men might be when they were converted. Care not for it.-Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not, let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. In that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants or slaves. (Eph. vi. 5. Col. iii. 22. 1 Tim. vi. 1. Tit. ii. 9. 1 Pet. ii. 18.) This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or reviler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way, to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free, and to seek liberty. But it should be done in accordance with the rules of the gospel; so as not to dishonour the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society. But if thou mayest be free.—If thou “canst” (dvvaoai,) if it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in any manner that is not sinful. In many cases a Christian master might set his

slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without violence and bloodshed. And the same duty is still binding. Evil as slavery is, and always evil, and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be just towards those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonour his religion by the indulgence of the feelings of revenge and by murder. Use it rather.-Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition of a slave, and if you can escape from them in a proper manner, it is your privilege and your duty to do it.

VER. 22. For he that is called in the Lord, being a servant, is" the Lord's "freeman; likewise also he that is called, being free, is Christ's

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You were

For he that is called in the Lord.-He that is called by the Lord; he that becomes a Christian. Being a servant.-A slave when he is converted. Is the Lord's freeman. Marg. Made free, (àñAɛɛpoc.)-Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this, "You are blessed with freedom from the bondage of sin by the Lord. formerly a slave to sin, but now you are liberated. That bondage was far more grievous and far more to be lamented than the bondage of the body But from that long, grievous, and oppressive servitude you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freedman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred on men; and if

that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world." Is Christ's servant.-Is the slave (covλoç) of Christ; is bound to obey law, and to submit himself, as you are, to the authority of another. This too, is designed to promote contentment with his lot by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by his providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and every where must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through an earthly master. In this respect, the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate, and happy argument; and perhaps no consideration could be urged that would be more adapted to produce contentment.

VER. 23. Ye are bought with a price; be not ye the servants of men.

a Chap. vi. 20. 1 Pet. i. 18, 19.

slaves to men, yet you have been purchased for Ye are bought with a price.-Though you are God, by the blood of his Son. Note chap. vi. 20. You are, therefore, in his sight of inestimable worth, and are bound to be his. Be not ye the servants of men.-That is, "Do not regard yourselves as the slaves of men. Even in your humble relation of life, even as servants under the laws of the land, regard yourselves as the servants of God, as obeying and serving him even in this relation, since all those who are bought with a price-all Christians, whether bond or free-are in fact the servants (slaves, doulos) of God. (Ver. 22.) In this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master." Rosenmüller, Grotius, and some others, however, think that this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose upon them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuredly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connexion. And in this view it would promote contentment, and would even prevent their taking any improper measures to disturb the relations of social life, by the high and solemn consideration that even in that relation they were, in common with all Christians, the true and real servants of God. They belonged to God, and they should serve him. In all things which their masters commanded, that were in accordance with the will of God, and that could

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be done with a quiet conscience, they were to regard themselves as serving God: if at any time they were commanded to do that which God had forbidden, they were to remember that they were the servants of God, and that he was to be obeyed rather than man.

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I suppose. I think; I give the following adVER. 24. Brethren, let every man, wherein he vice. For the present distress.-In the present is called, therein abide with God.

y Ver. 17, 20.

Brethren, &c.-See Note, v. 20.

VER. 25. Now concerning virgins I have no commandment of the Lord; yet give my judgment, as one that hath obtained mercy of

the Lord to be faithful."

a 1 Tim. i. 12.

z Ver. 6, 10, 40. Now concerning virgins.—This commences the third subject on which the opinion of Paul seems to have been asked by the church at Corinth whether it was proper that those who had unmarried daughters, or wards, should give them in marriage. The reason why this question was proposed may have been, that many in the church at Corinth were the advocates of celibacy, and this perhaps, on two grounds. (1.) Some may have supposed that in the existing state of things -the persecutions and trials to which Christians were exposed-it would be advisable that a man who had unmarried daughters, or wards, should keep them from the additional cares and trials to which they would be exposed with a family; and (2.) Some may have already been the advocates for celibacy, and have maintained that that state was more favourable to piety, and was altogether to be preferred. It is known that that opinion had an early prevalence, and gave rise to the establishment of nunneries in the papal church; an opinion that has every where been attended with licentiousness and corruption. It is not improbable that there may have been advocates for this opinion even in the church of Corinth; and it was well, therefore, that the authority of an apostle should be employed to sanction and to honour the marriage union. I have no commandment, &c.-No positive, express revelation. See Notes on ver. 6, 10. Yet I give my judgment.—I give my opinion, or advice. See Note, ver. 6. As one that hath obtained mercy of the Lord.-As a Christian; one who has been pardoned, whose mind has been enlightened, and who has been endued with the grace of God. To be faithful.-Faithful to my God. As one who would not give advice for any selfish, or mercenary, or worldly consideration; as one known to act from a desire to honour God, and to seek the best interests of the church, even though there is no explicit command. The advice of such a man-a devoted, faithful, selfdenying, experienced Christian-is entitled to respectful deference, even where there is no claim to inspiration. Religion qualifies to give advice; and the advice of a man who has no selfish ends to gratify, and who is known to seek supremely the glory of God, should not be disregarded or slighted. Paul had a special claim to give this advice, because he was the founder of the church at Corinth.

state of trial. The word distress (áváукŋy, necessity,) denotes calamity, persecution, trial, &c. See Luke xxi. 23. The word rendered present, (EvεoToav,) denotes that which urges on, or that which at that time presses on, or afflicts. Here it is implied, (1.) That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and, (2.) That he by no means meant that this should be a permanent arrangement in the church, and of course it cannot be urged as an argument for the monastic system. What the urgent distress

If the

of this time was, is not certainly known. epistle was written about A.D. 59, (see the Introduction,) it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage The emphasis here is on the word so (ourwe); life undesirable. It is good for a man so to be.that is, it is best for a man to conduct in the following manner; the word so referring to the advice which follows. "I advise that he conduct in the following manner, to wit." Most commentators suppose that it means as he is; i. e. unmarried; but the interpretation proposed above The advice given is

best suits the connexion.

in the following verses.

VER. 27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.

Seek

married? Marriage is often thus represented as Art thou bound unto a wife?-Art thou already a tie, a bond, &c. See Note, Rom. vii. 2. not to be loosed.-Seek not a dissolution (voir) of the connexion, either by divorce or by a separation from each other. See Notes on ver. 10-17. ried? Art thou loosed from a wife?-Art thou unmar

It should have been rendered free from a wife; or art thou single? It does not imply of necessity that the person had been married, though it may have that meaning, and signify those who had been separated from a wife by her death. There is no necessity of supposing that Paul refers to persons who had divorced their wives. So Grotius, Schleusner, Doddridge, &c.

VER. 28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

d Heb. xiii. 4.

Thou hast not sinned.-There is no express command of God on this subject. The counsel which I give is mere advice, and it may be observed or not, as you shall judge best. Marriage is honourable and lawful; and though there may

be circumstances where it is advisable not to enter into this relation, yet there is no law which prohibits it. The same advice would be proper now, if it were a time of persecution; or if a man is poor, and cannot support a family; or if he has already a dependent mother and sisters to be supported by him, it would be well to follow the advice of Paul. So also when the cares of a family would take up a man's time and efforts; when but for this he might give himself to a missionary life, the voice of wisdom may be in accordance with that of Paul; that a man may be free from these cares, and may give himself with more undivided interest, and more successful toil, to the salvation of man. Such shall have trouble in the flesh.-They shall have anxiety, care, solicitude, trials. Days of persecution are coming on, and you may be led to the stake, and in those fiery trials, your families may be torn asunder, and a part be put to death. Or you may be poor and oppressed, and driven from your homes, and made wanderers and exiles, for the sake of your religion. But I spare you.-I will not dwell on the melancholy theme. I will not pain your hearts by describing the woes that shall ensue. I will not do any thing to deter you from acting as you deem right. If you choose to marry, it is lawful; and I will not embitter your joys and harrow up your feelings by the description of your future difficulties and trials. The word flesh here denotes outward circumstances in contradistinction from the mind. They might have peace of mind, for religion would furnish that; but they would be exposed to poverty, persecution, and calamity.

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

el Pet. iv. 7. 2 Pet. iii. 8, 9.

But this I say. Whether you are married or not, or in whatever condition of life you may be, I would remind you that life hastens to a close, and that its grand business is to be prepared to die. It matters little in what condition or rank of life we are, if we are ready to depart to another and a better world. The time is short.-The time is contracted, drawn into a narrow space (ovveσTaλμέvoç.) The word which is here used is commonly applied to the act of furling a sail, i. e. reducing it into a narrow compass; and is then applied to any thing that is reduced within narrow limits. Perhaps there was a reference here to the fact that the time was contracted, or made short, by their impending persecutions and trials. But it is always equally true that time is short. It will soon glide away, and come to a close. The idea of the apostle here is, that the plans of life should all be formed in view of this truth, that time is short. No plan should be adopted which does not contemplate this; no engagement of life made when it will not be appropriate to think of it; no connexion entered into when the thought "time is short," would be an unwelcome intruder. See 1 Pet. iv 7. 2 Pet. iii. 8, 9. It remaineth (rò Xoπóv.)-The remainder is; or this is a consequence from this consideration of the shortness of time. Both they that have

wives, &c.-This does not mean that they are to treat them with unkindness or neglect, or fail in the duties of love and fidelity. It is to be taken in a general sense, that they were to live above the world; that they were not to be unduly attached to them; that they were to be ready to part with them; and that they should not suffer attachment to them to interfere with any duty which they owed to God. They were in a world of trial; and they were exposed to persecution; and as Christians they were bound to live entirely to God, and they ought not, therefore, to allow attachment to earthly friends to alienate their affections from God, or to interfere with their Christian duty. In one word, they ought to be just as faithful to God, and just as pious, in every respect, as if they had no wife and no earthly friend. Such a consecration to God is difficult, but not impossible. Our earthly attachments and cares draw away our affections from God, but they need not do it. Instead of being the occasion of alienating our affections from God, they should be, and they might be, the means of binding us more firmly and entirely to him and to his cause. But, alas, how many professing Christians live for their wives and children only, and not for God in these relations!-how many suffer these earthly objects of attachment to alienate. their minds from God, rather than make them the occasion of uniting them more tenderly to him and his cause!

VER. 30. And they that weep, as though they

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

Re

And they that weep.-They who are afflicted. As though they wept not.-Restraining and moderating their grief by the hope of the life to come. The general idea in all these expressions is, that in whatever situation Christians are, they should be dead to the world, and not improperly affected by passing events. It is impossible for human | nature not to feel when persecuted, maligned, slandered, or when near earthly friends are taken away. But religion will calm the troubled spirit: pour oil on the agitated waves; light up a smile in the midst of tears; cause the beams of a calm and lovely morning to rise on the anxious heart; silence the commotions of the agitated soul, and produce joy even in the midst of sorrow. ligion will keep us from immoderate grief, and sustain the soul even when in distress nature forces us to shed the tear of mourning. Christ sweat great drops of blood, and Christians often weep; but the heart may be calm, peaceful, elevated, confident in God in the darkest night and the severest tempest of calamity. And they that rejoice. They that are happy; they that are prospered; that have beloved families around them; that are blessed with success, with honour, with esteem, with health. They that have occasion of rejoicing and gratitude. As though they rejoiced not.-Not rejoicing with excessive or immoderate joy. Not with riot or unholy mirth. Not satisfied with these things; though they may rejoice in them. Not forgetting that they must soon be left; but keeping the mind in

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