1Cor 7:10-24 | Barnes | STEP | Verse 10. And unto the married . This verse commences the second subject of inquiry; to wit, whether it was proper, in the existing state of things, for those who were married to continue this relation, or whether they ought to separate. The reasons why any may have supposed that it was best to separate, may have been, (1.) that their troubles and persecutions might be such that they might judge it best that families should be broken up; and, (2.) probably many supposed that it was unlawful for a Christian wife or husband to be connected at all with a heathen and idolator. I command , yet not I, but the Lord . Not I so much as the Lord. This injunction is not to be understood as advice merely, but as a solemn divine command, from which you are not at liberty to depart. Paul here professes to utter the language of inspiration, and demands obedience. The express command of "the Lord" to which he refers, is probably the precept recorded in . These precepts of Christ asserted that the marriage tie was sacred and inviolable. Let not the wife depart , etc. Let her not prove faithless to her marriage vows; let her not, on any pretence, desert her husband. Though she is a Christian, and he is not, yet let her not seek, on that account, to be separate from him. The law of Moses did not permit a wife to divorce herself from her husband, though it was sometimes done, (comp. ; but the Greek and Roman laws allowed it.-- Grotius . But Paul here refers to a formal and legal separation before the magistrates, and not to a voluntary separation, without intending to be formally divorced. The reasons for this opinion are, (1.) that such divorces were known and practised among both Jews and heathens. (2.) It was important to settle the question whether they were to be allowed in the Christian church. (3.) The claim would be set up, probably, that it might be done. (4.) The question whether a voluntary separation might not be proper, where one party was a Christian and the other not, he discusses in the following verses, . Here, therefore, he solemnly repeats the law of Christ, that divorce, under the Christian economy, was not to be in the power either of the husband or wife. (c) "Let not the wife"

1 Corinthians 7:10-24

Verse 10. And unto the married. This verse commences the second subject of inquiry; to wit, whether it was proper, in the existing state of things, for those who were married to continue this relation, or whether they ought to separate. The reasons why any may have supposed that it was best to separate, may have been,

(1.) that their troubles and persecutions might be such that they might judge it best that families should be broken up; and,

(2.) probably many supposed that it was unlawful for a Christian wife or husband to be connected at all with a heathen and idolator.

I command, yet not I, but the Lord. Not I so much as the Lord. This injunction is not to be understood as advice merely, but as a solemn divine command, from which you are not at liberty to depart. Paul here professes to utter the language of inspiration, and demands obedience. The express command of "the Lord" to which he refers, is probably the precept recorded in Mt 5:32, 19:3-10. These precepts of Christ asserted that the marriage tie was sacred and inviolable.

Let not the wife depart, etc. Let her not prove faithless to her marriage vows; let her not, on any pretence, desert her husband. Though she is a Christian, and he is not, yet let her not seek, on that account, to be separate from him. The law of Moses did not permit a wife to divorce herself from her husband, though it was sometimes done, (comp. Mk 10:12; but the Greek and Roman laws allowed it.--Grotius. But Paul here refers to a formal and legal separation before the magistrates, and not to a voluntary separation, without intending to be formally divorced. The reasons for this opinion are,

(1.) that such divorces were known and practised among both Jews and heathens.

(2.) It was important to settle the question whether they were to be allowed in the Christian church.

(3.) The claim would be set up, probably, that it might be done.

(4.) The question whether a voluntary separation might not be proper, where one party was a Christian and the other not, he discusses in the following verses, 1Cor 7:12-17. Here, therefore, he solemnly repeats the law of Christ, that divorce, under the Christian economy, was not to be in the power either of the husband or wife.

(c) "Let not the wife" Mal 2:14-16, Mt 19:6,9 Verse 11. But and if she depart. If she have withdrawn by a rash and foolish act; if she has attempted to dissolve the marriage vow, she is to remain unmarried, or be reconciled. She is not at liberty to marry another. This may refer, I suppose, to instances where wives, ignorant of the rule of Christ, and supposing that they had a right to separate themselves from their husbands, had rashly left them, and had supposed that the marriage contract was dissolved. Paul tells them that this was impossible; and that if they had so separated from their husbands, the pure laws of Christianity did not recognise this right, and they must either be reconciled to their husbands or remain alone. The marriage tie was so sacred that it could not be dissolved by the will of either party.

Let her remain unmarried. That is, let her not marry another.

Or be reconciled to her husband. Let this be done, if possible. If it cannot be, let her remain unmarried. It was a duty to be reconciled, if it was possible. If not, she should not violate her vows to her husband so far as to marry another. It is evident that this rule is still binding, and that no one who has separated from her husband, whatever be the cause, unless there be a regular divorce, according to the law of Christ, (Mt 5:32,) can be at liberty to marry again.

And let not the husband. Mt 5:32. This right, granted under the Jewish law, and practised among all the heathen, was to be taken away wholly under the gospel. The marriage tie was to be regarded as sacred; and the tyranny of man over woman was to cease; Verse 12. But to the rest. "I have spoken in regard to the duties of the unmarried, and the question whether it is right and advisable that they should marry, 1Cor 7:1-9. I have also uttered the command of the Lord in regard to those who are married, and the question whether separation and divorce were proper. Now in regard to the rest of the persons and cases referred to, I will deliver my opinion." The rest, or remainder, here referred to, relates particularly to the cases in which one party was a Christian, and the other not. In the previous verses he had delivered the solemn, explicit law of Christ, that divorce was to take place on neither side, and in no instance, except agreeably to the law of Christ, Mt 5:32. That was settled by Divine authority. In the subsequent verses he discusses a different question; whether a voluntary separation was not advisable and proper when the one party was a Christian and the other not, The word rest refers to these instances, and the questions which would arise under this inquiry.

Not the Lord. 1Cor 7:6. "I do not claim, in this advice, to be under the influence of inspiration; I have no express command on the subject from the Lord; but I deliver my opinion as a servant of the Lord; 1Cor 7:40, and as having a right to offer advice, even when I have no express command from God, to a church which I have founded, and which has consulted me on the subject." This was a case in which both he and they were to follow the principles of Christian prudence and propriety, when there was no express commandment. Many such cases may occur. But few, perhaps none, can occur in which some Christian principle shall not be found, that will be sufficient to direct the anxious inquirer after truth and duty.

If any brother. Any Christian.

That believeth not. That is not a Christian; that is a heathen.

And if she be pleased. If it seems best to her; if she consents; approves of living together still. There might be many cases where the wife or the husband, that was not a Christian, would be so opposed to Christianity, and so violent in their opposition, that they would not be willing to live with a Christian. When this was the case, the Christian husband or wife could not prevent the separation. When this was not the case, they were not to seek a separation themselves.

To dwell with him. To remain in connexion with him as his wife, though they differed on the subject of religion.

Let him not put her away. Though she is a heathen, though opposed to his religion, yet the marriage vow is sacred and inviolable. It is not to be sundered by any change which can take place in the opinions of either party. It is evident, that if a man were at liberty to dissolve the marriage tie, or to discard his wife when his own opinions were changed on the subject of religion, that it would at once destroy all the sacredness of the marriage union, and render it a nullity. Even, therefore, when there is a difference of opinion on the vital subject of religion, the tie is not dissolved; but the only effect of religion should be, to make the converted husband or wife more tender, kind, affectionate, and faithful, than they were before; and all the more so, as their partners are without the hopes of the gospel, and as they may be won to love the Saviour, 1Cor 7:16.

(d) "not the Lord" Ezr 10:11, etc. Verse 13. Let her not leave him. A change of phraseology from the last verse, to suit the circumstances. The wife had not power to put away the husband, and expel him from his own home; but she might think it her duty to be separated from him. The apostle counsels her not to do this; and this advice should still be followed. She should still love her husband, and seek his welfare; she should be still a kind, affectionate, and faithful wife; and all the more so, that she may show him the excellence of religion, and win him to love it. She should even bear much, and bear it long; nor should she leave him unless her life is rendered miserable, or in danger; or unless he wholly neglects to make provision for her, and leaves her to suffering, to want, and to tears. In such a case, no precept of religion forbids her to return to her father's house, or to seek a place of safety and of comfort. But even then it is not to be a separation on account of a difference of religious sentiment, but for brutal treatment. Even then the marriage tie is not dissolved, and neither party are at liberty to marry again.

(*) "him" "not put him away" Verse 14. For the unbelieving husband. The husband that is not a Christian; who still remains a heathen, or an impenitent man. The apostle here states reasons why a separation should not take place when there was a difference of religion between the husband and the wife. The first is, that the unbelieving husband is sanctified by the believing wife. And the object of this statement seems to be, to meet an objection which might exist in the mind, and which might, perhaps, be urged by some, "Shall I not be polluted by such a connexion? Shall I not be defiled, in the eye of God, by living in a close union with a heathen, a sinner, an enemy of God, and an opposer of the gospel?" This objection was natural, and is, doubtless, often felt. To this the apostle replies, "No; the contrary may be true. The connexion produces a species of sanctification, or diffuses a kind of holiness over the unbelieving party by the believing party, so far as to render their children holy, and therefore it is improper to seek for a separation."

Is sanctified. ηγιασται. There has been a great variety of opinions in regard to the sense of this word. It does not comport with my design to state these opinions. The usual meaning of the word is, to make holy; to set apart to a sacred use; to consecrate, etc. Jn 17:17. But the expression cannot mean here,

(1.) that the unbelieving husband would become holy, or be a Christian, by the mere fact of a connexion with a Christian, for this would be to do violence to the words, and would be contrary to facts everywhere; nor,

(2.) that the unbelieving husband had been sanctified by the Christian wife, (Whitby,) for this would not be true in all cases; nor,

(3.) that the unbelieving husband would gradually become more favourably inclined to Christianity, by observing its effects on the wife, (according to Semler;) for though this might be true, yet the apostle was speaking of something then, and which rendered their children at that time holy; nor,

(4.) that the unbelieving husband might more easily be sanctified, or become a Christian, by being connected with a Christian wife, (according to Rosenmuller and Schleusner,) because he is speaking of something in the connexion which made the children holy; and because the word αγιαζω is not used in this sense elsewhere. But it is a good rule of interpretation, that the words which are used in any place are to be limited in their signification by the connexion; and all that we are required to understand here is, that the unbelieving husband was sanctified in regard to the subject under discussion; that is, in regard to the question whether it was proper for them to live together, or whether they should be separated or not. And the sense may be, "They are by the marriage tie one flesh. They are indissolubly united by the ordinance of God. As they are one by his appointment, as they have received his sanction to the marriage union, and as one of them is holy, so the other is to be regarded as sanctified, or made so holy by the Divine sanction to the union, that it is proper for them to live together in the marriage relation." And in proof of this, Paul says if it were not so, if the connexion was to be regarded as impure and abominable, then their children were to be esteemed as illegitimate and unclean. But now they were not so regarded, and could not so be; and hence it followed that they might lawfully continue together. So Calvin, Beza, and Doddridge interpret the expression.

Else were your children unclean, ακαθαρτα. Impure; the opposite of what is meant by holy. Here observe,

(1.) that this is a reason why the parents, one of whom was a Christian and the other not, should not be separated; and,

(2.) the reason is founded on the fact, that if they were separated, the offspring of such a union must be regarded as illegitimate, or unholy; and,

(3.) it must be improper to separate in such a way, and for such a reason, because even they did not believe, and could not believe, that their children were defiled, and polluted, and subject to the shame and disgrace attending illegitimate children. This passage has often been interpreted, and is often adduced to prove that children are "federally holy," and that they are entitled to the privilege of baptism on the ground of the faith of one of the parents. But against this interpretation there are insuperable objections.

(1.) The phrase "federally holy" is unintelligible, and conveys no idea to the great mass of men. It occurs nowhere in the Scriptures, and what can be meant by it?

(2.) It does not accord with the scope and design of the argument. There is not one word about baptism here; not one allusion to it; nor does the argument in the remotest degree bear upon it. The question was not whether children should be baptized, but it was whether there should be a separation between man and wife, where the one was a Christian and the other not. Paul states, that if such a separation should take place, it would imply that the marriage was improper; and of course the children must be regarded as unclean. But how would the supposition that they were federally holy, and the proper subjects of baptism, bear on this? Would it not be equally true that it was proper to baptize the children whether the parents were separated or not? Is it not a doctrine among Paedobaptists everywhere, that the children are entitled to baptism on the faith of either of the parents, and that that doctrine is not affected by the question here agitated by Paul? Whether it was proper for them to live together or not, was it not equally true that the child of a believing parent was to be baptised? But

(3.) the supposition that this means that the children would be regarded as illegitimate if such a separation should take place, is one that accords with the whole scope and design of the argument. "When one party is a Christian and the other not, shall there be a separation?" This was the question. "No," says Paul; "if there be such a separation, it must be because the marriage is improper; because it would be wrong to live together in such circumstances." What would follow from this? Why, that all the children that have been born since the one party became a Christian, must be regarded as having been born while a connexion existed that was improper, and unchristian, and unlawful, and of course they must be regarded as illegitimate. But, says he, you do not believe this yourselves. It follows, therefore, that the connexion, even according to your own views, is proper.

(4.) This accords with the meaning of the word unclean, ακαθαρτα

(a.) in a Levitical sense, Lev 5:2;

(b.) in a moral sense, Acts 10:28, 2Cor 6:17, Eph 5:5.

The word will appropriately express the sense of illegitimacy; and the argument, I think, evidently requires this. It may be summed up in a few words. "Your separation would be a proclamation to all, that you regard the marriage as invalid and improper. From this it would follow that the offspring of such a marriage would be illegitimate. But you are not prepared to admit this; you do not believe it. Your children you esteem to be legitimate, and they are so. The marriage tie, therefore, should be regarded as binding, and separation unnecessary and improper." See, however, Doddridge and Bloomfield for a different view of this subject. I believe infant baptism to be proper and right, and an inestimable privilege to parents and to children [This is Barnes' opinion, not necessarily the opinion of Online Bible]. But a good cause should not be made to rest on feeble supports, nor on forced and unnatural interpretations of the Scriptures. And such I regard the usual interpretation placed on this passage.

But now are they holy. Holy in the same sense as the unbelieving husband is sanctified by the believing wife; for different forms of the same word are usual. That is, they are legitimate. They are not to be branded and treated as bastards, as they would be by your separation. "You regard them as having been born in lawful wedlock, and they are so; and they should be treated as such by their parents, and not be exposed to shame and disgrace by your separation.

(a) "now are they holy" Mal 2:15,16 Verse 15. But if the unbelieving depart. If they choose to leave you.

Let him depart. You cannot prevent it, and you are to submit to it patiently, and bear it as a Christian.

A brother or a sister is not under bondage, etc. Many have supposed that this means that they would be at liberty to marry again when the unbelieving wife or husband had gone away; as Calvin, Grotius, Rosenmuller, etc. But this is contrary to the strain of the argument of the apostle. The sense of the expression, "is not bound," etc. is that if they forcibly depart, the one that is left is not bound by the marriage tie to make provision for the one that departed; to do acts that might be prejudicial to religion by a violent effort to compel the departing husband or wife to live with the one that is forsaken; but is at liberty to live separate, and should regard it as proper so to do.

God hath called us to peace. Religion is peaceful. It would prevent contentions and broils. This is to be a grand principle. If it cannot be obtained by living together, there should be a peaceful separation; and where such a separation has taken place, the one which has departed should be suffered to remain separate in peace. God has called us to live in peace with all if we can. This is the general principle of religion on which we are always to act. In our relation to our partners in life, as well as in all other relations and circumstances, this is to guide us. Calvin supposes that this declaration pertains to the former part of this verse; and that Paul means to say, that if the unbelieving depart, he is to be suffered to do so peaceably, rather than to have contention and strife, for God has called us to a life of peace.

(*) "bondage" "Not enslaved" (a) "called" Rom 12:18, 14:19, Heb 12:14 (1) "to peace" "in peace" Verse 16. For what knowest thou, etc. The apostle here assigns a reason why the believing party should not separate from the other needlessly, or why he should not desire to be separated. The reason is, the possibility or the probability that the unbelieving party might be converted by the example and entreaties of the other.

Whether thou, etc., How do you know but this may be done? Is there not a possibility, nay, a probability of it, and is not this a sufficient reason for continuing together?

Save thy husband. Gain him over to the Christian faith; be the means of his conversion and salvation. Comp. Rom 11:26. We learn from this verse,

(1.) that there is a possibility that an unbelieving partner in life may be converted by example of the other.

(2.) That this should be an object of intense interest to the Christian husband or wife, because

(a) it will promote the happiness of the other;

(b) it will promote their usefulness;

(c) it will be the means of blessing their family; for parents should be united on the subject of religion, and in their example and influence in training up their sons and daughters; and

(d) because the salvation of a beloved husband or wife should be an object of intense interest.

(3.) This object is of so much importance, that the Christian should be willing to submit to much, to bear much, and to bear long, in order that it may be accomplished. Paul said it was desirable even to live with a heathen partner to do it; and so also it is desirable to bear much, very much, with even an unkind and fretful temper, with an unfaithful and even an intemperate husband, or with a perverse and peevish wife, if there is a prospect that they may be converted.

(4.) This same direction is elsewhere given, 1Pet 3:1,2.

(5.) It is often done. It is not hopeless. Many a wife has thus been the means of saving a husband; many a husband has been the means of the salvation of the wife. In regard to the means by which this is to be hoped for, we may observe that it is not by a harsh, fretful, complaining temper; it is to be by kindness, and tenderness, and love. It is to be by an exemplification of the excellency of religion by example--by patience when provoked, meekness when injured, love when despised, forbearance when words of harshness and irritation are used, and by showing how a Christian can live, and what is the true nature of religion; by kind and affectionate conversation when alone, when the heart is tender, when calamities visit the family, and when the thoughts are drawn along by the events of Providence towards death. Not by harshness or severity of manner is the result to be hoped for; but by tender entreaty, and mildness of life, and by prayer. Preeminently this is to be used. When a husband will not hear, God can hear; when he is angry, morose, or unkind, God is gentle, tender, and kind; and when a husband or a wife turn away from the voice of gentle entreaty, God's ear is open, and God is ready to hear and to bless. Let one thing guide the life. We are never to cease to set a Christian example; never to cease to live as a Christian should live; never to cease to pray fervently to the God of grace, that the partner of our lives may be brought under the full influence of Christian truth, and meet us in the enjoyments of heaven.

(b) "save thy husband" 1Pet 3:1,2 (2) "how knowest" "What" Verse 17. But as God hath distributed, etc. As God hath divided-- εμερισεν; i.e., given, imparted to any one. As God has given grace to every one. The words ειμη denote simply but in the beginning of this verse. The apostle here introduces a new subject; or an inquiry varying somewhat from that preceding, though of the same general nature. He had discussed the question whether a husband and wife ought to be separated on account of a difference in religion. He now says that the general principle there stated ought to rule everywhere; that men who become Christians ought not to seek to change their condition or calling in life, but to remain in that situation in which they were when they became Christians, and show the excellence of their religion IN that particular calling. The object of Paul, therefore, is to preserve order, industry, faithfulness in the relations of life, and to show that Christianity does not design to break up the relations of social and domestic intercourse. This discussion continues to 1Cor 7:24. The phrase, as God hath distributed," refers to the rendition in which men are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, etc. And it implies that God appoints the lot of men, and orders the circumstances of their condition; that religion is not designed to interfere directly with this; and that men should seek to show the real excellence of religion in the particular sphere in which they may have been placed by Divine Providence before they became converted.

As the Lord hath called every one. That is, in the condition or circumstances in which any one is when he is called by the Lord to be a Christian.

So let him walk. In that sphere of life; in that calling, 1Cor 7:20; in that particular relation in which he was, let him remain, unless he can consistently change it for the better, and THERE let him illustrate the true beauty and excellence of religion. This was designed to counteract the notion that the fact of embracing a new religion dissolved the relations of life which existed before. This idea probably prevailed extensively among the Jews. Paul's object is to show that the gospel, instead of dissolving those relations, only strengthened them, and enabled those who were converted the better to discharge the duties which grow out of them.

And so ordain I, etc. This is no peculiar rule for you Corinthians. It is the universal rule which I everywhere inculcated. It is not improbable that there was occasion to insist everywhere on this rule, and to repress disorders which might have been attempted by some who might suppose that Christianity dissolved the former obligations of life.

(c) "as the Lord" 1Cor 7:20,24 (d) "And so ordain" 1Cor 4:17, 2Cor 11:28 (+) "ordain" "Appoint" Verse 18. Is any man called. Does any one become a Christian. 1Cor 7:26.

Being circumcised. Being a native-born Jew, or having become a Jewish proselyte, and having submitted to the initiatory rite of the Jewish religion.

Let him not become uncircumcised. This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been circumcised. The practice is often alluded to by Jewish writers, and is described by them. Comp. 1 Mac. i. 15. It is not decorous or proper here to show how this was done. The process is described in Cels. de Med. 7.25. See Grotius and Bloomfield.

Is any called in uncircumcision? A Gentile, or one who had not been circumcised.

Let him not be circumcised. The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles. Rom 2:27, seq.

(e) "uncircumcision" Acts 15:1, Gal 5:2 Verse 19. Circumcision is nothing, etc. It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. Rom 2:29.

But the keeping of the commandments of God. Is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.

(a) "Circumcision" Gal 5:6, 6:15 (b) "keeping" Jn 15:14 Verse 20. Let every man abide. Let him remain or continue.

In the same calling. The same occupation, profession, rank of life. We use the word calling in the same sense to denote the occupation or profession of a man. Probably the original idea which led men to designate a profession as a calling was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, or providence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves, as ministers of the gospel should have that God has called them to their appropriate profession. This declaration of Paul, that every one is to remain in the same occupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following:

(1.) When a man is a slave, and he can obtain his freedom, 1Cor 7:21.

(2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honourable employment. Acts 19:19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right.

(3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.

(c) "abide" Prov 27:8 Verse 21. Being a servant. δουλος. A slave. Slaves abounded in Greece, and in every part of the heathen world. Athens, e.g., had, in her best days, twenty thousand freemen, and four hundred thousand slaves. See the condition of the heathen world on this subject illustrated at length, and in a very learned manner, by Rev. B. B. Edwards, in the Bib. Repository for Oct. 1835, pp. 411--436. It was a very important' subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other men; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, and contentment in general, in all the other relations in which men might be when they were converted.

Care not for it. Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not, let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. In that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves, Eph 6:5; Col 3:22, 1Timm 6:1, Tit 2:9, 1Pet 2:18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or reviler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free, and to seek liberty. But it should be done, in accordance with the rules of the gospel; so as not to dishonour the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society.

But if thou mayest be made free. If thou canst--δυνασαιif it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in any manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without violence and bloodshed. And the same duty is still binding. Evil as slavery is, and always evil and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be just towards those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonour his religion by the indulgence of the feelings of revenge and by murder.

Use it rather. Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition of a slave; and if you can escape from them, in a proper manner, it is your privilege and your duty to do it.

(d) "care not" Heb 13:5 Verse 22. For he that is called in the Lord. He that is called by the Lord; he that becomes a Christian.

Being a servant. A slave when he is converted.

Is the Lord's freeman. Marg., Made free. απελευθερος. Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this: "You are blessed with freedom from the bondage of sin by the Lord. You were formerly a slave to sin, but now you are liberated. That bondage was far more grievous, and far more to be lamented, than the bondage of the body. But from that long, grievous, and oppressive servitude, you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freeman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred on men; and if that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world."

Is Christ's servant. Is the slave (δουλος) of Christ; is bound to obey law, and to submit himself, as you are, to the authority of another. This, too, is designed to promote contentment with his lot, by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by his providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and everywhere must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through an earthly master. In this respect, the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and, even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate, and happy argument; and perhaps no consideration could be urged that would be more adapted to produce contentment.

(e) "is the Lord's freeman" Jn 8:36, Rom 6:18,22 (1) "freeman" "made free" (a) "Christ's servant" Ps 116:16, 1Pet 2:16 Verse 23. Ye are bought with a price. Though you are slaves to men, yet you have been purchased for God by the blood of his Son. 1Cor 6:20. You are, therefore, m his sight, of inestimable worth, and are bound to be his.

Be not ye the servants of men. That is, "Do not regard yourselves as the slaves OF MEN. Even in your humble relation of life, even as servants under the laws of the land, regard yourselves as the servants of God, as obeying and serving him even in this relation, since all those who are bought with a price--all Christians, whether bond or free--are in fact the servants (slaves, δουλοι) of God, yet. 22. In this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master." Rosenmuller, Grotius, and some others, however, think that this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose on them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuredly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connexion. And in this view it would promote contentment, and would even prevent their taking any improper measures to disturb the relations of social life, by the high and solemn consideration that even in that relation they were, in common with all Christians, the true and real servants of God. They belonged to God, and they should serve him. In all things which their masters commanded, that were in accordance with the will of God, and that could be done with a quiet conscience, they were to regard themselves as serving God: if at any time they were commanded to do that which God had forbidden, they were to remember that they were the servants of GOD, and that he was to be obeyed rather than man.

(b) "bought with a price" 1Cor 6:20 Verse 24. Brethren, etc. 1Cor 7:20.