former verse, must be understood in a qualified sense, and means that this is the natural tendency of the married state, and which, therefore, it would require increased exertions to counteract. The observation is founded on the greater influence which things present have than those which are future. V. 34. I. "There is the same difference in this respect between a married woman and an unmarried one,” μεμερισται ἡ γυνη και ἡ παρθενος. Taglεvos.I take the sentence, in the original, to be elliptical, and that at full length it is, μεμερισται ἡ γυνη της παρθενου και ἡ Taglεvos TYS Yuvamos: literally rendered, “a married woman is separated or distinguished (by her circumstances) from a virgin, and a virgin from a married woman. II. "Consecrated to his service both in body and mind,” åyıa xat σωματι και πνευματι— for the meaning of άγια (see v. 14. n. 1.) It is to be observed that, in speaking of the unmarried man, the Apostle describes him as intent on pleasing the Lord, πως αρεσει των Kugi, but, here, in speaking of the unmarried woman, he describes her as intent on being entirely consecrated to him. This stronger style of expression seems to be founded on the peculiarity of the female character, by which it is better adapted than that of men to entertain sentiments of devotion. The attachment of the Christian Church to its Lord is represented to us by St. Paul under the similitude of the love of a wife towards her husband (see Eph. ch. v. 22— 32. and the note on ch. vi. 17. of this Epistle). To women, therefore, religious sentiments must be altogether natural and easy. And, accordingly, they seem to be the persons who evinced the greatest devotion to our Lord under the trying events of his crucifixion; for their attendance on that occasion is particularly recorded by all the Evangelists. In particular, also, the two Marys were the first visitants to the sepulchre on the morning of the resurrection. And it would appear that it was to mark the fidelity of their devotion that our Lord after his resurrection "appeared first to Mary Magdalene" (Mark, ch. xvI. 9.). But such being the natural tendency of the female character, the expressions seem to be further designed to insinuate to those of them who may not possess the worldly consideration attached to women from being married, that though there may appear in this respect a disadvantage in the female condition compared to that of men, yet, that they are amply compensated for it in the greater facility which their character affords than that of men for cultivating religion, and securing their final happiness; and to point out to them the use which they ought to make of this circumstance in a state of celibacy, and the appropriate personal consequence which they may derive from it. Though St. Paul is here speaking in allusion to a time of persecution, yet his observation may be applied generally, and the peculiar advantages which women possess in regard to religion, is a matter at all times highly deserving of their most attentive consideration. V. 35. 66 -What follows. ουχ 11. "Not that I may draw you into a difficulty," oux iva Booxor ὑμιν επιβαλω.. -The primary meaning of Bgoxos is a halter (see Scapula Lexicon). Hence, the literal sense of this passage is not that I may throw a halter upon you to catch you in a noose.' Whence it is, figuratively, used by St. Paul in reference to the inducement which he was going to suggest to them for marriage. This he has introduced with his usual propriety, because such a suggestion, after the strong dissuasive he had mentioned from marriage, might appear abrupt and inconsistent to those who were not accustomed to consider the rule of their duty on the same comprehensive scale as the Apostle did. Decency of conduct,” ευσχημον.. -As the original word thus rendered, is evidently contrasted with arxova in the next verse, it must, like that, refer to the conduct of a man towards a woman to whom he has been betrothed. V. 36. 1. "And so there is a necessity for something to be done, to relieve his mind from that impression,” και ούτως οφείλει γινεσθαι : -literally, and so it (the thing contemplated) is necessary to be done. This necessity arises from the impression on the mind of the man that, in deferring the marriage, he acts unsuitably; and with which impression on it, he must be less free to attend to the subject of religion. To promote these ends then, viz. the observance of decency of conduct towards others, and the settled state of mind requisite for the just performance of the duties of a Christian, the Apostle declares marriage to be proper, even under the existing circumstances; and to constitute a necessity equal to that of natural temper. II. "Let him do what he wishes," JEλEI TOLEITW. The word θελει corresponds to νομίζει ασχημονείν, and means what he wishes to do in consequence of the opinion that he is acting unsuitably. V. 37. I. "Such a power over his own will that he can keep steadily to his resolutions," εovolav,- absolute power, so that he can do as he pleases. II." And on due consideration of all circumstances as relating to himself and the woman to whom he is engaged,” εν τη καρδια αυτου. -This seems to be the proper import of this phrase, which is to be distinguished from the general one v T xagdia, in the first part of the verse. III. "Has determined to defer the time of his marriage,” TOUTO κεκρικεν, του τηρειν την ἑαυτου παρθενον, literally, has determined this (matter) of preserving his virgin; that is, for marriage at some future, and more favourable period. This word sig V. 38. "Taking in marriage," εxyàμılwv.nifies, properly, giving in marriage; but as the time of the marriage is, in this case, supposed to depend on the decision of the man, he may be considered as, in fact, giving himself a wife. As relating to considerations of prudence, which is the point in question, the time is usually fixed by the man, though as relating to personal convenience, it is properly left to the woman's decision. V. 39. "Only with a due regard to her profession of faith in our Lord,” μονον εν Κυρίῳ.- It is by some supposed that this is an injunction not to marry an infidel. But I think that is not its exact and full meaning. I am rather of opinion that the words are to be taken in their largest sense as inculcating the consideration of every thing which may operate on the party as a professing Christian, and which would include many other topics. And though it might naturally be concluded from the union of mind which ought to exist in the marriage-state (see ch. vi. 16. n. 111. and Eph. ch. v. 31.), and the circumstance of its being an emblem of the Christian's devotion to his Lord (see n. ch. vi. 17.) that such a marriage would be improper; yet, I think that it was not St. Paul's intention, in this passage, to prohibit such a marriage in direct terms, but rather to suggest it as a topic for reflection, and so to leave it as matter for private decision. This is done on the principles of caution and temperance, which governed all his proceedings. In the state of the world, at that time, a direct prohibition might have occasioned some difficulty to the first Christian converts, and the enforcement of it might, consequently, have hindered the spreading of the Gospel; and as it was a question rather of prudence than of sin, it might, without impropriety, be left to the judgment of the individual. But it is worth observing how guardedly the subject is introduced -as a topic in a general suggestion, and that to the woman, and she a widow, to whom, as such (though it is the duty of all Christians to regulate their conduct in all respects by a just regard to their profession), it might be the more properly addressed than to an unmarried woman, by reason of her peculiar circumstances, according to what is said in v. 8-9. In the second Epistle, the Apostle, relying on the more confirmed faith of the Corinthians, speaks with less reserve, and addresses himself, generally, to both sexes; still he proposes the matter to them, guardedly, under the cover of a figurative expression taken from the Mosaic law, by which he insinuates that this advice was given there also, though obscurely; and enforces it by an appeal to their judgment, and their own sense of consistency in their religious profession. Moreover, knowing the difficulty of the case, he paves the way for his advice by a most pathetic declaration of his affection for them, which, he insinuates, both prompted and entitled him to offer the recommendation. See 2 Cor. ch. vi. 11-18. On which passage I would observe that I am of opinion that the word etɛgolʊyouvres is used there not to express, as some suppose, social intercourse in general, but strictly to denote the marriage-union; and this for several reasons. In the first place for St. Paul to have called upon them to separate entirely from the society of unbelievers, would have been contrary to what he had said in ch. v. 10. of this Epistle; in the next place, the word Tegouyouvres itself is most naturally to be understood of that kind of union which consists in the parties being bound together in one and the same lot, since its proper meaning is, to yoke variously, or to join together for draught animals of different kinds; also, it is in that union chiefly, if not solely, that the incongruous association of believers and infidels would be injurious, because in that, an entire unity of mind is naturally required, which is not the case with the ordinary intercourse of society, even though it be intimate; moreover, the emblematic reference of the marriage-union to Christ and his Church, and which consequently makes such incongruity peculiarly and wholly improper, seems to fix that as the meaning of the word. This advice of the Apostle's not to contract marriages with infidels, is to be distinguished from that which he has given, in v. 12, 13. of this chapter, to Christians married to unbelievers not to separate from the other party on a religious account, and thereby break through obligations previously incurred. is." V. 40. I. "She is in a happier condition if she remain as she -This doubtless refers to temporal circumstances, and of course to the impending persecution; and it is in reference to that event that St. Paul recurs to the subject of widows marrying, hav |