you. He does not wish to " fling a noose" be morally better than another, we a.re over them to win them over to hie own bound to take it; but " better" with refer- private views, and entangle them iu rules ence to expediency in" the urgent necessity" which they might not be able to bear. which rested on the Christian world in that That whioh is oomely. Seemliness ; " the day. It ie quite clear that, if these words are beauty of holiuese" (Rom. xiii. 13). Without meant to disparage matrimony in comparison clistraotion. The phrases need in this clause with celibacy, or to treat celibacy in the make it probable that St. Paul had heard abstract as a holier state that marriage, they how Martha was " anxious" and distracted have been set aside by the univerea.l practice (,r,pmr,riiTo) about much serving, while and theory of the Christian world. But, as Mo.ry eat at Jesus' feet (Luke x. 39-41). we ho.ve seen, they are expressed by St. Paul Ver. 36.-Unoomely. If any father thinks, only as a relative and diffident opinion. It ie by keeping his virgin daughter unmarried, remarkable that not one word is said.al! to the he is o.cting in a way which may cause sin or choice of the virgin herself in the matter, 8Candal, then let him permit her to marry which is one of the moat essential points on her suitor. The word "uncomelinese" is which the decision must turn. St. Paul, no terribly illUBtrated in Rom. i. 27. (For doubt, assumes the acquiescence or preference "comely," eeech. vii. 25; xii. 24.) His virgin. of the maiden as one of the elements in the •Obviously a daughter or ward. Pass the absence of any "need" for her marriage; but fiower of her age. If she be more than also he writes o.fter lifelong familiarity with twenty years old, which theo.ncients regarded the all but absolute control exercised by as the acme of the woman's life. And need Jewish parents over their youthful daughters. so require. If there be some moro.l obliga- Ver. 39.-0nly in the Lord. The second tion or necessity in the case. Let them mnrriage of the Chrietie.n widow muat be a marry. The "them" means the virgin J,oly and e. Christian marriage (2 Cor. vi. o.nd her unmarried lover. 14). Ver. 37...:...Stea.dfast. The general meaning Ver. 40.-Bappier. Freer from cares, of the verse is that the father, who, from diatro.ctions, and entanglements. If she ao high motives, remaiued unshaken in the abide. If she remafo n widow. I think also resolve to dedicate his daughter (ae Philip that I ha.ve the Spirit of God i rnther, I think did) to the virgin life, doeth well, though that I also, ns well as the other teo.chers wlio neither Jowe nor pagans thought so. ha.ve clo.imed spiritual authority for the Having no necessity. Because the mo.iden rules tliey ho.ve given you nbout these did not wish to marry or was not sought subjects. The clnim to nuthorito.tive deci- in ma.rriage. sion is obviously less emphatic thl\n it is in Ver. 38.-Doeth well. BecaUBe" nmrrio.ge eh. xiv. 37; still, it is au expression of is honourable in nll." Doeth better. personal convictirin tho.t he has the Spirit, ObvioUBly not morally, becaUBe, if one course not n11 implied doubt of the fact.
HOMILETICS. Vera. 1-14, 25-28, 32-40.-Paul's conception of marriage. "Now concerning the things whereof ye wrote unto me," etc. All that Paul here says of mo.rriago is in answer to some communication which the Church had addressed to him on the subject, and what he says he declares is not" of commandment," that is, not by Divine authority, but by "permission." All Scripture is therefore not inspired, even all the counsels of St. Paul do not seem to have been so. So desirous did ho seem to be that all he says on this subject should be regarded as coming from himself without any inspiration of God, that he declares it not only in the sixth verse, but also in the twenty- fifth verse, in which he says, "I ha.ve no commandment of the Lord." My purpose now is to gather up from all these verses Paul's personal ideas of marriage. His idea seems to be- I. That marriage is not a DUTY DINDING ON MANKIND. It is not a moral obligation, like " Thou aha.It love the Lord thy God," etc. He says, "It is good for a man not to touch a woman" (ver. 1); again, " I would that all men were even as I myself" (ver. 7); and again," It is good for them if they abide even as I" (ver. 8). In referring to the widow, he says, "She is happier if she so abide, arter my judgment: and I think also that 1 have the Spirit of God" (vcr. 40). So Paul seems to teach that the question of marriage is optional, not obligatory. Some may feel that celibacy is best for them, then let them remain single; others think that marriage is the most desirable st~te, then let them enter into that relationship. Now, it does strike one as somethwg 230 THE FIRST EPISTLE TO THE CORIN'l'HIANS. [cH. vrr. 1-40.