1 corinthians 7:13 commentary

1 corinthians 7:13 commentary: Uncategorized
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14 For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. “, [426] “Tellement que le mot signifie yci, Abusans, ou Vsans trop;” — “So that the word means here abusing, or using too much.” (A), 15 But if the unbeliever leaves, let it be so. “It will be much easier to meet the persecutions and miseries of the present distress if we have no wives and children to worry about.”. Paul therefore declares here, that marriage is, nevertheless, sacred and pure, and that we must not be apprehensive of contagion, as if the wife would contaminate the husband. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. The phrase so to be, signifies to remain unmarried, or to abstain from marriage. He restates his answer of 1 Corinthians 7:1-2. But if any one thinketh that it were unseemly for his virgin. [439] Paul, then, with the view of relieving them from this difficulty, teaches that it is their duty to consult their advantage, exactly as one would do for himself when at his own disposal. While this sanctification is taken in various senses, I refer it simply to marriage, in this sense — It might seem (judging from appearance) as if a believing wife contracted infection from an unbelieving husband, so as to make the connection unlawful; but it is otherwise, for the piety of the one has more effect in sanctifying marriage than the impiety of the other in polluting it. But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And God calls all that were descended from Israel his sons’ now that the partition is broken down, the same covenant of salvation that was entered into with the seed of Abraham [402] is communicated to us. 28. As to his saying, however, that a husband may be saved by his wife, the expression, it is true, is not strictly accurate, as he ascribes to man what belongs to God; but there is no absurdity in it. It is better to marry. “If you believe you should suspend normal marital relations to be able to spend more time in prayer, that is permissible. The same principle holds true in either case: when physical needs are too strong, it is better to marry than to burn with passion (1 Corinthians 7:9). There is, therefore, in this case a special reason, inasmuch as the first and chief bond is not merely loosed, but even utterly broken through. We see here that Paul’s object [412] is to satisfy their consciences; for he exhorts servants to be of good cheer, and not be cast down, as if servitude were a hinderance in the way of their serving God. Actually I would prefer. This is because the marriage is not broken by her leaving. Hoc autem dico, fratres, quia [423] tempus contractum est: reliquum est, ut qui uxores habent, sint tanquam non habentes: 30. Is any man called being circumcised? Well, never mind. “, [405] “Our Author refers to the word hekastos, (every one,) which occurs in the first clause of the verse in the dative case, and in the second clause in the accusative, and in both instances rendered by him in the nominative — unusquisque (every one.) As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. [415] Papists, however, rashly infer from this, that it is allowable to go beyond the limits of God’s word, since nothing was farther from Paul’s intention than to go beyond the limits of God’s word for if any one attends more closely, he will see, that Paul here advances nothing but what is included in what Christ says in Matthew 5:32, and Matthew 19:5; but in the way of anticipating an objection, he acknowledges that he has no express precept in the law, pointing out who ought to marry, and who not. 13 And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him. [399] “Il n’a pas voulu toucher ce poinct;” — “He has not chosen to touch upon this point. To understand this chapter, you must know that Jewish thought believed marriage to be an obligation, and saw celibacy as a sin against God. “, [382] “Les sots et indiscrets zelateurs;” — “Foolish and inconsiderate zealots. There is another, that is special, because one thing becomes one individual that would not be seemly in another. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. We may, accordingly, understand it in this manner — that a man who is married is divided, [434] inasmuch as he devotes himself partly to God and partly to his wife, and is not wholly and exclusively God’s. 1 Corinthians 7:13. [437] Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26th verse of this chapter. 40. As he had made mention of the calling, he takes occasion, from a particular instance, to make a digression for a little into a general exhortation, as he is wont to do in many instances; and, at the same time, he confirms, by different examples, what he had said respecting marriage. aux Corinthiens, Ὥστε ὑμᾶς μὴ ὑστερεῖσθαι, Ellicott’s Commentary for English Readers. But if they cannot contain While he advises to abstain from marriage, he always speaks conditionally — if it can be done, if there is ability; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. Uxori vir debitam benevolentiam vicissim praetet, similiter et uxor marito. This is the second department of his statement, in which he sets at liberty a believing husband, who is prepared to dwell with an unbelieving wife, but is rejected by her, and in like manner a woman who is, without any fault on her part, repudiated by her husband; for in that case the unbelieving party makes a divorce with God rather than with his or her partner. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added. “, [434] Kypke (in his Observationes Sacrae) renders the original word memepistai, as Calvin does — divided or perplexed, and brings forward a passage from Achilles Tatius, in which ememeristo is used in a similar sense. At the same time he might have also another end in view — that this doctrine might have the more weight, when the Corinthians understood that it was already published in all the Churches. But if they cannot contain, let them marry: for it is better to marry than to burn. seek not to be loosed. And so ordain I in all churches. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. to the Corinthians, Commentaire sur la prem. The man, therefore, who has once pledged his fidelity to a woman as his wife, must not separate from her, as is manifestly done in case of a second connection. Man and wife must not separate for any other cause than what Christ allows. Let him abide with God. Paul seems to have added this to express the idea more fully, that fathers ought to look carefully on all sides, before giving up anxiety and intention as to giving away their daughters in marriage.

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