30 And G2532 they that weep, G2799 as G5613 though they wept G2799 not; G3361 and G2532 they that rejoice, G5463 as G5613 though they rejoiced G5463 not; G3361 and G2532 they that buy, G59 as G5613 though they possessed G2722 not; G3361
For his anger H639 endureth but a moment; H7281 in his favour H7522 is life: H2416 weeping H1065 may endure H3885 for a night, H6153 but joy H7440 cometh in the morning. H1242
He will swallow up H1104 death H4194 in victory; H5331 and the Lord H136 GOD H3069 will wipe away H4229 tears H1832 from off all faces; H6440 and the rebuke H2781 of his people H5971 shall he take away H5493 from off all the earth: H776 for the LORD H3068 hath spoken H1696 it.
Woe G3759 unto you G5213 that are full! G1705 for G3754 ye shall hunger. G3983 Woe G3759 unto you G5213 that laugh G1070 now! G3568 for G3754 ye shall mourn G3996 and G2532 weep. G2799
But G1161 Abraham G11 said, G2036 Son, G5043 remember G3415 that G3754 thou G4771 in G1722 thy G4675 lifetime G2222 receivedst G618 thy G4675 good things, G18 and G2532 likewise G3668 Lazarus G2976 evil things: G2556 but G1161 now G3568 G3592 he is comforted, G3870 and G1161 thou G4771 art tormented. G3600
For G3754 the Lamb G721 which G3588 is in the midst G303 G3319 of the throne G2362 shall feed G4165 them, G846 and G2532 shall lead G3594 them G846 unto G1909 living G2198 fountains G4077 of waters: G5204 and G2532 God G2316 shall wipe away G1813 all G3956 tears G1144 from G575 their G846 eyes. G3788
How much G3745 she hath glorified G1392 herself, G1438 and G2532 lived deliciously, G4763 so much G5118 torment G929 and G2532 sorrow G3997 give G1325 her: G846 for G3754 she saith G3004 in G1722 her G846 heart, G2588 I sit G2521 a queen, G938 and G2532 am G1510 no G3756 widow, G5503 and G2532 shall see G1492 no G3364 sorrow. G3997
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on 1 Corinthians 7
Commentary on 1 Corinthians 7 Matthew Henry Commentary
Chapter 7
In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He,
1Cr 7:1-9
The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, v. 1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,
1Cr 7:10-16
In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezra 10:3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,
1Cr 7:17-24
Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,
1Cr 7:25-35
The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,
1Cr 7:36-38
In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now,' says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons.' Note,
But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. Teµrein teµn heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.
1Cr 7:39-40
The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage-contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate-when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God.' Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.