36. Ei δέ τις " ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ "νομίζει, ἐὰν ᾗ
vir.
>
= P Gmépaxpos, καὶ οὕτως *éddeiher Ὑίνεσθαι, ὃ θέλει ποιείτω" οὐχ
αντε BOOTY -ov, xii, ἁμαρτάνει' ᾿Ὑαμείτωσαν. 23;
1
viii. 20; 2
Mace. vii. το; cl. Gr.
10; 2 Cor. xil.14; Rom. xv.1; Eph. v. 28; 2 s xv. 58; Col. i. 23. t Heb. vii. 27; Lk. xiv. 18;
Lk. xii. 5, xix. 17; Mt. vii. 2ο, ix.6; Mk. iii. 15; Jo. x. 18, xix. 1ο, 11; hl. with περι. will, xvi. 12; Eph. ii. 3; 2 Pet. i. 21; Lk. xxiii. 25; Jo. i. 13; 3 Ki. v. 8. xi.g; 1 Th. v.23; 1 Tim. ν. 22, vi. 14; Jas. i. 27;
7 lol 3 ~ a Σθελήματος, καὶ τοῦτο " κέκρικεν ἐν TH® καρδίᾳ αὐτοῦ ὃ
Ρ Η.Ι./; παρακµαζω, Sir. xlii. 9.
37. ὃς δὲ ἕστηκεν " ἑδραῖος” ἐν τῇ
kapdia,? μὴ 'ἔχων " ἀνάγκην, " ἐξουσίαν δὲ "ἔχει περὶ τοῦ ἰδίου
tou 4 * τηρεῖν
q Pres., in this sense, ix. 10, xi. 7,
Th. i. 3, ii. 13; Heb. v. 3, 12, etc. r See ver. 9. ude 3. u Rom. ix. 21; 2 Th. iii.g; Acts ix. 14;
v Of human
w See ver. 3. x 2 Con
ude 41.
1 γαµειτω, DG syrsch-, Epiph., Aug.; non peccat si nubat, latt. vg., Ambrst. 2ey τῃ καρδιᾳ εδραιος: so pre-Syrian unce. Sey τῃ ιδιᾳ καρδιφ(οπ. αυτον), NABP 31, 46.
4 Om. τον SABP, minn.™.
he is consulting for the welfare of his readers (cf. 28b, 32a), not insisting on his own preference nor laying down an absolute rule: “looking to (πρός) your advantage I say (it)”. τὸ σύμφορον is the abstract of συμφέρει (vi. 12, x. 23).— The βρόχος is the noose or lasso by which a wild creature is snared: P. does not wish by what he says to deprive the Cor. of any liberty,—to cafture his readers and shut them up to celibacy—“ not that I may throw a snare over you”. He aims at what is socially εὔσχημον, “ of honourable guist,” as belonging to the Christian decorum of life (see parls.) ; and at what is religiously εὐπάρεδρον τῷ Κυρίῳ, “ promotive-of-fit-waiting on the Τ,οτά”'.---ἀπερισπάστως recalls the περιε- σπᾶτο used of Martha in Luke x. 38-42, and suggests that the Ap. had this story in his mind, esp. as peptpvaw, his leading expression in this Section, is the word of reproof used by Jesus there. Epictetus’ dissuasive from marriage, in his Dissertt., IIl., xxii., 67 ff., curiously resembles Paul’s: τοιαύτης οὕσης καταστάσεως ota viv ἐστιν, ὡς ἐν παρατάξει, py ποτ’ ἀπερίσπαστον εἶναι δεῖ τ. Κυνικὸν ὅλον πρὸς τῇ διακονίᾳ τοῦ Θεοῦ, ἐπιφοιτᾶν ἀνθρώποις δυνάµενον, οὗ προσδεδεµένον καθήκουσιν ἰδιωτικοῖς οὐδ ἐμπεπλεγ- pévov (cf. 2 Tim. ii. 4) σχέσεσιν, ἃς παραβαίνων οὐκέτι σώσει τὸ τοῦ καλοῦ καὶ ἀγαθοῦ πρόσωπον, τηρῶν δ᾽ ἀπολεῖ τὸν ἄγγελον κ. κατάσκοπον κ. κήρυκα τῶν θεῶν; (69).
§ 24. FREEDOM TO Marry, ΥΠ. 36-40. The question of the marriage of Cor. Christian maidens Paul has discussed on grounds of expediency. The narrow earthly horizon, the perils of the Christian
Ins. τον DGKL (Western and Syrian).
lot, the division between religious and: domestic duty esp. probable under these conditions, render the married state un- desirable (28-34). The Ap. does not on these grounds forbid marriage,—to do so would entangle some of his readers perilously ; he recommends what appears to him the course generally fitting, and advantageous for their spiritual interests (35 f.). If the parent’s judgment points the other way, or if circumstances are such as to enforce consent, then so let it be (36). But where the father can thus. decide without misgiving, he will do well to keep his daughter at home (37 f.). Similarly in the case of the Christian widow : she is free to marry “in the Lord”’ ; but, in Paul’s decided opinion, she will be happier to refrain (39 f.). The Ap. gives inspired advice, and the bias of his own mind is clearly seen; but he finds no sin in marriage; he guards sensitively the rights of individual feeling and con- science, and leaves the decision in each case to the responsible parties.