cising a religious prudence with regard to marriage is, in general, but little thought of, the Apostle availed himself of the observation of the Corinthians on the subject, as the best ground to take in enforcing the duty by assenting to it as far as might be; but he guards against misapprehension by noticing, incidentally, the necessity there is for marriage, and the rules to be observed by persons in

that state.

II. "But-I say this,” τουτο δε λεγω:· what follows, as it usually does.

66

-τουτο here refers to

III. Subject however to the concurrence of the parties concerned,” κατα συγγνωμην. This phrase, which is thus interpreted, means, literally, by consent. And as the only other parties mentioned besides the Apostle, are the persons to whom the direction is addressed, it seems most natural to conclude that it is to their consent that he alludes.

V. 7. "For I wish indeed all persons in the same circumstances as mine to act as I do,” θελω γαρ παντας ανθρωπους είναι ώς και εμαυτόν. -As St. Paul is in this verse giving a reason for not enforcing what he was about to propose, as a command, this wish must naturally be understood to relate to the conduct. For an instance of a used in the sense of acting (see Matt. ch. vi. 5.). It is clear that St. Paul was at this time unmarried. But I think it may be inferred from the next verse (where the verb Mɛvw seems to be understood after us xayw) that he was at the time a widower, leading a single life. And in that case, ώς και εμαυτον and ὡς κάγω properly answer to each other. In truth, his urging widowed persons to act like him, would seem to imply that he was in the same circumstances with them; and being so situated, it would be with the greatest judgment and propriety that he introduced the advice he was about to give, which might appear to have a little show of severity, by reminding these persons of his own compliance with the rule which he proposed to them to observe.

V. 8. 1. « Το widowers and to widows,” τοις αγαμοις και ταις χηραις. The word ayauos is applicable to any persons in a single state; but from its being joined here with xngais we may conclude that it is of widowers that the Apostle is speaking.

-The

11: "If they can continue unmarried, even as I do.”. Apostle has shewn much judgment in thus expressing himself, instead of directly advising these persons not to marry again. By specifying his own conduct as the model, he elegantly insinuates that the advice is offered by one entitled to give it by reason of his living himself contentedly in the unmarried state, and on the supposition that they can do the same. This is in unison with his prefatory remark, that the rule is given subject to the concurrence of the parties concerned (see v. 6. n. 3.), and with his advice in v. 9. to marry if circumstances may require it, which will depend on the time of life of the parties, and other particulars. The rule, thus interpreted, is both moderate and judicious. A dissuasive from second marriages so guardedly given, has nothing in it to shock our natural feelings. Indeed, from the general practice of the world, we should judge that natural reason and common feelings dictate the very rule suggested by the Apostle; since the number of those who contract a second marriage bears a very small proportion to that of those who contract one. Nor would the practice, even if generally adopted, materially affect the population. The Apostle's intention seems to be to remind persons in the state of widowhood of the duty of reflecting on their altered condition, and of turning it to a religious account. And, certainly, such an event is an epoch in any one's life, and is as powerful a call to religious reflection as any that can occur. It is generally productive of such an injury to the feelings as materially weakens, if it does not altogether dissolve the charm by which we are usually attached to life in the outset of our career. And therefore, of itself, it naturally inclines us to the greater abstraction from secular life which a single state generally admits of (see v. 32. n. 11. and v. 33. and n.). It is observable that the Apostle, in recommending a second marriage, does it with re

ference solely to the natural temperament, and on the principle, that "it is better to marry than to burn.". But in speaking of the marriage of persons who are entering into that state for the first time, he uses a more qualified style of expression, even on the supposition that it be in a time of persecution, when it is on a religious account less convenient. "But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not let them marry" (v. 36. see the Paraphrase). In conclusion, the point for widowed persons to consider is, that though they are as much at liberty as others to contract marriage, yet that they are specially bound to regard the religious effect, which it may have upon them; and that with reference either to their abstaining from it, or to the particular engagement which they may enter into. And it would appear from what the Apostle says in v. 39. that widows are more peculiarly obliged to this caution (see the note on that verse).

V. 10. 1. "I give in charge, not as prudential advice from myself but as a command from our Lord,” παραγγελω ουκ εγω αλλ' ὁ Kuçios. As the authority delegated by our Lord to his AposΚυριος.tles, John, ch. xx. 21. and the promise of the Holy Ghost to "guide them into all truth," John, ch. xvI. 13. necessarily imply that all the commands given by them relative to faith or practice, stand on the same footing as those which were delivered by our Lord himself, it cannot be supposed that any distinction was here intended to be made between the authority of their respective injunctions. There is an allusion to the advice which St. Paul had just before given about widowed persons marrying, and which he had given subject to the concurrence of the parties, κατα συγγνωμην ου κατ' επιταγην, ν. 6. The purport of the phrase, therefore, is to distinguish between those rules of conduct, which being applicable to all times and circumstances, require to be positively enjoined by the gospel, and those which not requiring or not being proper to be, in like manner, implicitly commanded, are accordingly left to the discretion of the

parties, to be governed by the exigencies of each case. As the one in question is of the former description, it is justly ascribed to our Lord. But the style of the expression seems to intimate a difference in the offices of our Lord and of his Apostles in their respective ministries. The office of our Lord in his earthly ministry, it would appear, was to make known the general outline of the gospel dispensation, and to deliver such of its precepts as are universally and wholly obligatory. It was left to his Apostles to add minuter rules according to its spirit as laid down by him, and with such limitations as might be necessary, This distinction, I think, will be found to hold, on an examination of our Lord's mode of teaching, and it seems suitable to the dignity of his character.

II. "The wife should not be forcibly separated from the society of her husband ;" γυναικα απο ανδρος μη χωρισθῆναι Our translators have rendered this passage, "Let not the wife depart

from her husband." But I think this is one of the few instances in which they have failed to show their usual accuracy. The verb Xwę w signifies properly to separate by force, and in the passive to be so separated. The apostle however is not speaking of the separation of married persons by a legal divorce (for with civil institutions the gospel does not directly interfere), but of the voluntary abandonment of the wife's society by the husband, at his pleasure. Good taste, and a knowledge of the actual condition of society, would indicate this as the first thing to be noticed on this topic; for considering how much a wife loses by such a separation from her husband, it is unlikely that it should originate with her. But it is highly proper to remind a woman thus forcibly separated, that her marriage-vow is not thereby dissolved; and that her duty requires her to bear her affliction with resignation. At the same time as instances may, and do occur, of wives, who, for the sake of gratifying their own humour and regardless of the consequences, voluntarily withdraw themselves from the society and protection of their hus bands, that case is properly noticed in the concluding clause of the

next verse.

I.

V. 11. "As an unmarried woman," μɛVEтw ayaμosThe word ayauos is used here, not in allusion to another marriage (which under the circumstances could not be legally contracted), but to describe the situation of the woman in this case, who, though married according to legal form, is, virtually, leading a single life. And it includes an admonition to live chastely. We have an instance in Sophocles of the application of the word to describe à marriage contracted according to legal form, rendered null by other circumstances. See the phrase ayaμov yaμov, Edip. Tyr. 1. 1214,

II.

Conciliate her husband” τῳ ανδρι καταλλαγήτω.

-The

verb here is in the middle voice; and the meaning is, let her reconcile herself to her husband by removing, if possible, the cause of his hostility; the proper meaning of naraλλxoow being from its composition to make a change in any matter or thing in reference to some opposing circumstance. Hence, it signifies to reduce to friendship two parties at variance, by taking away the feeling of hostility either from both or one of them, according to the case. In the present instance, the hostile feeling must be considered to be with the husband, and the cause of it something relating to his wife, which St. Paul suggests to her, if she can, to remove.

III. "The wife should not voluntarily leave the society of her husband.” ανδρα γυναικα μη αφιέναι -The word aqu in this and the two next verses, seems to denote a voluntary separation by one of the parties from the other's society. The proper word for a separation involving a dissolution of marriage is anoλuw; see Matt. ch. XIX. 7-9.

V. 12. 1. “I say, as matter for their attentive consideration, since the subject, as involving the question of personal comfort, does not admit of my delivering an explicit direction about it as a command from our Lord,” εγω λεγω ουχ ὁ Κύριος. This phrase, like that of oux syw aλλ é Kupios in v. 10, relates not to the autho rity on which the precept rests, but to the nature of its subject (see