Introduction

\\INTRODUCTION TO 1 CORINTHIANS 7\\

In this, chapter, various cases concerning marriage being proposed to
the apostle, are answered by him; and he discourses of the nature,
use, and end of marriage, and of the duties of married persons to one
another; and gives advice to such as were unmarried, and points at
the advantages of a single state, where it can be continued in
without danger. Some of the Corinthians having written to him upon
these heads, he returns for answer in general, that abstinence from
marriage was most advisable; that is, at that time of persecution,
and by those who had the gift of continence, and for reasons after
mentioned, \\#1Co 7:1\\ though, in order to avoid fornication, it was
absolutely necessary for truth who had not that gift to enter into
it, and act agreeably thereunto, \\#1Co 7:2\\ and therefore advises
both parties in such a state to yield due benevolence to each other,
\\#1Co 7:3\\ giving this as a reason for it, that neither of them had
power over their own bodies, but over each other's, \\#1Co 7:4\\
wherefore abstinence from the marriage bed ought not to be but with
the following limitations; that it be by mutual agreement, and only
for a time, and that only for the sake of devotion but that they come
together again, lest Satan should take an advantage of their
incontinency, and tempt them to evil, \\#1Co 7:5\\ though in all this
the apostle would be understood to speak, not in an authoritative,
but a permissive way, and rather by way of counsel than of command,
\\#1Co 7:6\\ and expresses his hearty wish, that everyone was, and
would continue, in a single state, as he himself; though he corrects
himself by observing, that it was not the pleasure of God to bestow
the gift of continency on everyone, and therefore suggests, that it
was right for everyone to act according to the gift he had received,
\\#1Co 7:7\\ and then addresses persons in a single state, whether
they had ever been married or not, and advises them so to abide,
partly by his own example, and partly by the profitableness of it,
\\#1Co 7:8\\ but if they had not the gift of continency, his counsel
is, that they enter into a marriage state, giving this reason for it,
that it is better to enter into such a state than to be inflamed with
lust, \\#1Co 7:9\\ and then he directs himself to married persons;
and these he commands, not in his own name, but in the name of the
Lord, to live together; and particularly, that the wife should not
leave her husband for any trivial matter, or on account of any
difference that might arise between them, \\#1Co 7:10\\ and that if
she so did, she ought to remain unmarried, or seek to be reconciled
to her husband, and come to him again; and, on the other hand, the
husband ought not to divorce his wife, unless in case of adultery and
wilful obstinate desertion, \\#1Co 7:11\\. And as to another case of
conscience which was moved unto him, whether a believer, having
married an unbeliever, should live together; he answers, that if a
Christian brother had married an unbelieving wife, and she thought
fit to continue with him, he should not put her away, \\#1Co 7:12\\.
And so a Christian woman that had married an unbelieving husband, if
it was his pleasure to dwell with her, she ought not to forsake him,
\\#1Co 7:13\\ giving this reason for it, because they were legally
married to each other, or otherwise their children must be reckoned
bastards; whereas by maintaining the validity of their marriage, and
abiding by it, they would appear to be legitimate, \\#1Co 7:14\\ but
if the unbeliever, whether man or woman, thinks fit to desert the
believing wife or husband, so be it, the party deserted may make
themselves easy, nor are they under obligation to remain unmarried:
however, as they are called to peace they ought to seek it, and
endeavour to live quietly together, \\#1Co 7:15\\ and that for this
reason, because they may be the means of the conversion, and so of
the salvation of the unbelieving party, \\#1Co 7:16\\ hence the
apostle takes an occasion to exhort every man in general to walk and
abide in the calling wherein he is called, this being an order he had
given to all the churches, \\#1Co 7:17\\ and which he exemplifies by
particular instances, as that those who are called in circumcision,
or in uncircumcision, should abide so, \\#1Co 7:18\\ because these
are nothing, or indifferent things, which may be, or may not be; but
keeping the commandments is binding, and not to be dispensed with,
\\#1Co 7:19\\ wherefore the general rule is repeated, that it might
be the more regarded and observed, \\#1Co 7:20\\. And another
instance given, illustrating it, as that if a man is called while a
servant, he should make himself easy, and continue so; though if he
can have his freedom it is most eligible, \\#1Co 7:21\\. The reason
persuading him to be satisfied with his condition is, because he that
is called by grace, though a servant in a civil sense, is the Lord's
freeman in a spiritual sense; and, on the other hand, he who is free
in a civil sense when called, is in a spiritual sense a servant of
Christ, \\#1Co 7:22\\ as clearly appears by his being bought with the
price of his blood; and therefore neither one nor the other should be
servants of men in matters of religion, \\#1Co 7:23\\. Wherefore, as
before, it becomes every man to abide in the station in which he is
called, until it please God in his providence to change his
situation, \\#1Co 7:24\\. After this the apostle returns to his
former subject about marriage, and addresses the virgins
particularly, concerning whom he declares he had no express
commandment from the Lord, but however was willing to give his
judgment and advice, with all sincerity and uprightness, as one that
had the honour to be counted faithful by the Lord himself, \\#1Co 7:25\\
and his judgment was, that considering the present persecution of the
churches of Christ, it was better for single persons, men or women,
to remain so, \\#1Co 7:26\\ though he advises those that were married
by no means to desert one another, or seek to dissolve the marriage
bond; as, on the other hand, those that were free from it, he would
not have them seek out for a wife, \\#1Co 7:27\\ though should they,
it would not be criminal in them; and whether young men or maidens,
it was not unlawful for them to marry, only it was not so convenient
for the present; and such therefore must expect trouble in the world,
\\#1Co 7:28\\. However, it was proper, since time was short, and
every worldly enjoyment was fading and perishing, that care be taken
that there be no abuse of any, in whatsoever state and condition, or
circumstance men were in; neither to be too much depressed with
afflictive providences, nor too much elated with prosperous ones; and
by no means to indulge to lasciviousness and luxury, \\#1Co 7:29-31\\.
And whereas the married life is a careful one, and the apostle was
desirous the persons he writes to should be without any distressing
care, he advised so strongly as he did to a single state; and in
order to persuade to it, he puts the difference between an unmarried
and a married man, who though they both had their cares, yet about
different things; the former about divine and religious things, in
order to please the Lord; the latter about worldly things, in order
to please his wife, \\#1Co 7:32,33\\. And just the like difference he
observes there is between a wife and a virgin; the virgin, she is
concerned about and taken up in religious matters, that she may
increase in holiness, both inward and outward; and the wife is
engaged in worldly and domestic affairs, which engross her thoughts
and time, in order to please her husband, \\#1Co 7:34\\ wherefore the
advice he had given to continue single, was manifestly for the profit
and advantage of such persons in spiritual things; though he gave it
with no design to ensnare any, who had not the gift of continence,
but advised to it, when it could be done, in a comely manner, and
that they might attend upon the worship of God, without distraction
by worldly cares for their families, \\#1Co 7:35\\ but in case, when
a virgin is ripe for marriage, and there is a necessity for it, it is
by no means advisable in parents to behave uncomely to her, and
refuse to marry her, and so deprive her of the remedy against
incontinence; when such is the case, she ought to marry, that being
not sinful, yea, it would be sinful to do otherwise, \\#1Co 7:36\\
yet where there is no necessity, where persons have the gift of
continency, are steadfastly determined not to marry, but, to keep
their virginity, this is commendable as well as profitable, \\#1Co 7:37\\
whence this conclusion is drawn, that they that marry do well, rather
than burn in lust, or commit sin, but they that do not marry, having
the gift of continency, do better, both for themselves, and for the
Lord, \\#1Co 7:38\\. And whereas whilst an husband is living, the
wife is bound by law to continue with him; and when he is dead, she
may marry whom she will, So be it she seeks the Lord, and has his
glory in view, \\#1Co 7:39\\ yet in the judgment of the apostle she
would be a much more happy person should she continue a widow; and
this was not only his own private judgment, but he had reason to
believe it was according to the mind of the Spirit of God, \\#1Co 7:40\\.