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Selected Verse: 1 Corinthians 7:40 - King James

Verse	Translation	Text
1Co 7:40	King James	But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
happier-- (Co1 7:1, Co1 7:28, Co1 7:34-35). I think also--"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in Co1 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

happier-- (Co1 7:1, Co1 7:28, Co1 7:34-35).

I think also--"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in Co1 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).

Notes on the Bible, by Albert Barnes, [1834]
If she so abide - If she remain a widow even if she could be married to a Christian. After my judgment - In my opinion; Co1 7:25. And I think also that I have the Spirit of God - Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term (δωκῶ dōkō) to Mar 10:32; Luk 8:18; Co1 4:9; Co1 8:2; Co1 11:16; Heb 4:1, etc. But the word does not usually express absolute certainty. It implies a doubt; though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case; see Mat 6:7; Mat 26:53; Mar 6:49; Luk 8:18; Luk 10:36; Luk 12:51; Luk 13:24; Luk 22:24; Act 17:18; Act 25:27; Co1 16:12, Co1 16:22, etc. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that the teachers at Corinth deemed themselves to be under the influence of inspiration, and Paul said that he judged also of himself that he was divinely guided and directed in what he said - "Calvin." And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to divine inspiration, so this advice should be regarded as of divine authority, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert divine authority to counteract the teaching of the false instructors in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there in view of the special temptations to which they were exposed. Remarks On 1 Corinthians 7 We learn from this chapter: 1. The sacredness of the marriage union; and the nature of the feelings with which it should be entered; Co1 7:1-13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian church the innumerable evils which everywhere abounded in the pagan world. The marriage connection should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonor the religion which they profess. 2. The duty of laboring earnestly for the conversion of the party in the marriage connection that may be a stranger to piety; Co1 7:16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in the marriage connection. Even if both are Christians, this great object should be one of constant solicitude - to advance the piety and promote the usefulness of the partner in life. 3. The duty of contentment in the sphere of life in which we are placed; Co1 7:18 ff. It is no disgrace to be poor, for Jesus chose to be poor. It is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to complain and repine at our allotment. God orders the circumstances of our life; and they are well ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if rich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life. 4. The duty of preserving the order and regularity of society; Co1 7:20-23. The design of the gospel is not to produce insubordination or irregularity, it would not break up society; does not dissolve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbor, a better member of the community. 5. Change in a man's calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be immediately abandoned. No consideration can make it right to continue it for a day or an hour, no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and forever abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave any other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the trials, and the toils which attend a life devoted to Christ in the ministry in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, "Can I be more useful to my Master there than in my present vocation?" If he can be, that is an indication of the will of God which he cannot disregard with impunity. 6. We should live above this world; Co1 7:29-30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that we have here no continuing city and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end. 7. We should not be immoderately affected with grief; Co1 7:30. It will all soon end, in regard to Christians. Whether our tears arise from the consciousness of our sins or the sins of others; whether from persecution or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom. 8. We should not be immoderate in our joy, Co1 7:30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close. What a change should this thought make in a world of gaiety, and mirth, and song! It should not make people gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a frivilous and thoughtless world! How would it close the theater and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now frivilous and thoughtless world! "Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration. 9. What an effect would the thought that "time is short," and that "the fashion of this world passeth away," have on the lovers of wealth! It would: (1) Teach them that property is of little value. (2) that the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar. (3) a man feeling this, would be led (or should be) to make a good use of his property on earth. See the note at Luk 16:1-9. (4) he would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. See the note at Mat 6:20. This single thought. that the fashion of this world is soon to pass away - an idea which no man can doubt or deny - if allowed to take firm hold of the mind, would change the entire aspect of the world. 10. We should endeavor so to live in all things as that our minds should not be oppressed with undue anxiety and care, Co1 7:32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life. 11. We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, Co1 7:32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unChristian companions, whose active zeal is forever quenched by such a connection! How many form commercial connections or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the "fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloudcapped towers," passing away amidst the fires that shall attend the consummation of all things!

Notes on the Bible, by Albert Barnes, [1834]

If she so abide - If she remain a widow even if she could be married to a Christian.

After my judgment - In my opinion; Co1 7:25.

And I think also that I have the Spirit of God - Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term (δωκῶ dōkō) to Mar 10:32; Luk 8:18; Co1 4:9; Co1 8:2; Co1 11:16; Heb 4:1, etc. But the word does not usually express absolute certainty. It implies a doubt; though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case; see Mat 6:7; Mat 26:53; Mar 6:49; Luk 8:18; Luk 10:36; Luk 12:51; Luk 13:24; Luk 22:24; Act 17:18; Act 25:27; Co1 16:12, Co1 16:22, etc. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that the teachers at Corinth deemed themselves to be under the influence of inspiration, and Paul said that he judged also of himself that he was divinely guided and directed in what he said - "Calvin." And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to divine inspiration, so this advice should be regarded as of divine authority, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert divine authority to counteract the teaching of the false instructors in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there in view of the special temptations to which they were exposed.

Remarks On 1 Corinthians 7

We learn from this chapter:

1. The sacredness of the marriage union; and the nature of the feelings with which it should be entered; Co1 7:1-13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian church the innumerable evils which everywhere abounded in the pagan world. The marriage connection should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonor the religion which they profess.

2. The duty of laboring earnestly for the conversion of the party in the marriage connection that may be a stranger to piety; Co1 7:16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in the marriage connection. Even if both are Christians, this great object should be one of constant solicitude - to advance the piety and promote the usefulness of the partner in life.

3. The duty of contentment in the sphere of life in which we are placed; Co1 7:18 ff. It is no disgrace to be poor, for Jesus chose to be poor. It is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to complain and repine at our allotment. God orders the circumstances of our life; and they are well ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if rich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life.

4. The duty of preserving the order and regularity of society; Co1 7:20-23. The design of the gospel is not to produce insubordination or irregularity, it would not break up society; does not dissolve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbor, a better member of the community.

5. Change in a man's calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be immediately abandoned. No consideration can make it right to continue it for a day or an hour, no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and forever abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave any other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the trials, and the toils which attend a life devoted to Christ in the ministry in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, "Can I be more useful to my Master there than in my present vocation?" If he can be, that is an indication of the will of God which he cannot disregard with impunity.

6. We should live above this world; Co1 7:29-30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that we have here no continuing city and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end.

7. We should not be immoderately affected with grief; Co1 7:30. It will all soon end, in regard to Christians. Whether our tears arise from the consciousness of our sins or the sins of others; whether from persecution or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom.

8. We should not be immoderate in our joy, Co1 7:30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close. What a change should this thought make in a world of gaiety, and mirth, and song! It should not make people gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a frivilous and thoughtless world! How would it close the theater and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now frivilous and thoughtless world! "Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration.

9. What an effect would the thought that "time is short," and that "the fashion of this world passeth away," have on the lovers of wealth! It would:

(1) Teach them that property is of little value.

(2) that the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar.

(3) a man feeling this, would be led (or should be) to make a good use of his property on earth. See the note at Luk 16:1-9.

(4) he would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. See the note at Mat 6:20. This single thought. that the fashion of this world is soon to pass away - an idea which no man can doubt or deny - if allowed to take firm hold of the mind, would change the entire aspect of the world.

10. We should endeavor so to live in all things as that our minds should not be oppressed with undue anxiety and care, Co1 7:32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life.

11. We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, Co1 7:32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unChristian companions, whose active zeal is forever quenched by such a connection! How many form commercial connections or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the "fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloudcapped towers," passing away amidst the fires that shall attend the consummation of all things!

Vincent's Word Studies, by Marvin R. Vincent [1886]
Happier (μακαριωτέρα) More blessed is preferable. The word has a higher meaning than happy. See on Mat 5:3. "Such, if on high their thoughts are set, Nor in the stream the source forget, If prompt to quit the bliss they know, Following the Lamb where'er He go, By purest pleasure unbeguiled To idolize or wife or child: Such wedded souls our God shall own For faultless virgins round His throne." Keble, "Christian Year," Wednesday before Easter.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, Co1 2:16, Co1 14:37, and the other. Co2 13:3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See Co1 10:12.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
But she is happier if she so abide - If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first. After my judgment - According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, Co1 7:28 : I spare you - I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment. I think - I have the Spirit of God - Δοκω δε κᾳγω Πνευμα Θεου εχειν might be translated, I am Certain that I have the Spirit of God. This sense of δοκειν (which we translate to seem, to think, to appear, etc.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, Το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι αλλα πολλακις και επι του αληθευειν· The word δοκειν is used by the ancients, not always to express what is Doubtful, but often to express what is True and Certain. - See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey. 1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language. 2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which - the human being can be placed; and consequently that in which most honor may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favor of celibacy; and I have had the opportunity of being acquainted with many who endeavored to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter. 3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages - no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Savior and his people for a husband or a wife! 4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege. 5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called. 6. From the 20th to the 23rd verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, Co1 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word ελευθερος, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways: 1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens. 2. The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free. 3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free according to the custom of the Romans." This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname. 7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop's auditor's office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty's commissioners on the public records of the kingdom, in the supplement to Domesday Book. 8. Among our Saxon ancestors manumissions were granted on various accounts: 1. A person might, if able, purchase his own freedom. 2. One man might purchase the freedom of another. 3. Manumissions were granted to procure by their merit the salvation of departed souls. 4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, etc., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge. I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations. 1. The certificate of a man's having purchased his own freedom. "Here is witnessed, in this book of Christ, that Aelfwig the Red hath redeemed himself from Abbot Aelfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath. May Christ strike him blind Who this writing perverts." This is a usual execration at the end of these forms, and is in rhyme in the original. 2. Certificate of one having purchased the liberty of another. "Here is witnessed, in this book of Christ, that Aedric Atford has redeemed Saegyfa, his daughter, from the Abbot Aelfsig, and from the convent of Bath, to be for ever free, and all her posterity." 3. Certificate of redemption in behalf of one departed. "Here is witnessed, in this book of Christ, that Aelfric Scot and Aegelric Scot are manumitted for the soul of Abbot Aelfsig, to perpetual liberty. This was done with the testimony of the whole convent." 4. Certificate of persons manumitted to be devoted to the service of God. "Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent. May Christ strike him blind Who this writing perverts. And he has dedicated her to Christ and St. Peter, in behalf of his mother's soul." 9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78. 10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave's head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical: 1. The pitcher represents the confined, servile state of the slave. 2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life. 3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion. 4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life. 5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom. 6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher. 7. The shedding of the water, rice, flower, etc., over his body, his privilege of enjoying and possessing every heavenly and earthly good. 8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem), for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission. 11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus: - for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, Co1 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men. 12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

But she is happier if she so abide - If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.

After my judgment - According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, Co1 7:28 : I spare you - I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.

I think - I have the Spirit of God - Δοκω δε κᾳγω Πνευμα Θεου εχειν might be translated, I am Certain that I have the Spirit of God. This sense of δοκειν (which we translate to seem, to think, to appear, etc.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, Το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι αλλα πολλακις και επι του αληθευειν· The word δοκειν is used by the ancients, not always to express what is Doubtful, but often to express what is True and Certain. - See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.

1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.

2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which - the human being can be placed; and consequently that in which most honor may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favor of celibacy; and I have had the opportunity of being acquainted with many who endeavored to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.

3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages - no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Savior and his people for a husband or a wife!

4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.

5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.

6. From the 20th to the 23rd verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, Co1 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word ελευθερος, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways:

1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens.

2. The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free.

3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free according to the custom of the Romans." This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.

7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop's auditor's office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty's commissioners on the public records of the kingdom, in the supplement to Domesday Book.

8. Among our Saxon ancestors manumissions were granted on various accounts:

1. A person might, if able, purchase his own freedom.

2. One man might purchase the freedom of another.

3. Manumissions were granted to procure by their merit the salvation of departed souls.

4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, etc., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.

I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations.

1. The certificate of a man's having purchased his own freedom.

"Here is witnessed, in this book of Christ, that Aelfwig the Red hath redeemed himself from Abbot Aelfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath.

May Christ strike him blind

Who this writing perverts."

This is a usual execration at the end of these forms, and is in rhyme in the original.

2. Certificate of one having purchased the liberty of another.

"Here is witnessed, in this book of Christ, that Aedric Atford has redeemed Saegyfa, his daughter, from the Abbot Aelfsig, and from the convent of Bath, to be for ever free, and all her posterity."

3. Certificate of redemption in behalf of one departed.

"Here is witnessed, in this book of Christ, that Aelfric Scot and Aegelric Scot are manumitted for the soul of Abbot Aelfsig, to perpetual liberty. This was done with the testimony of the whole convent."

4. Certificate of persons manumitted to be devoted to the service of God.

"Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.

May Christ strike him blind

Who this writing perverts.

And he has dedicated her to Christ and St. Peter, in behalf of his mother's soul."

9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.

10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave's head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical:

1. The pitcher represents the confined, servile state of the slave.

2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life.

3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion.

4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life.

5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom.

6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher.

7. The shedding of the water, rice, flower, etc., over his body, his privilege of enjoying and possessing every heavenly and earthly good.

8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem), for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.

11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus: - for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, Co1 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.

12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.

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³⁹ Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.

²⁵ Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

³⁴ There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
³⁵ And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

²⁸ But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.

¹ Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

³² But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:
³³ But he that is married careth for the things that are of the world, how he may please his wife.
³⁴ There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
³⁵ And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

³² But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord:

²⁰ But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal:

¹ And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.
² And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward.
³ Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed.
⁴ I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses.
⁵ So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord?
⁶ And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty.
⁷ Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore.
⁸ And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light.
⁹ And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations.

³⁰ And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

²⁹ But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
³⁰ And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

²⁰ Let every man abide in the same calling wherein he was called.
²¹ Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
²² For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant.
²³ Ye are bought with a price; be not ye the servants of men.

¹⁸ Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

¹⁶ For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

¹ Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
² Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband.
³ Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
⁴ The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
⁵ Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
⁶ But I speak this by permission, and not of commandment.
⁷ For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
⁸ I say therefore to the unmarried and widows, It is good for them if they abide even as I.
⁹ But if they cannot contain, let them marry: for it is better to marry than to burn.
¹⁰ And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
¹¹ But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
¹² But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
¹³ And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

²² If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.

¹² As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.

²⁷ For it seemeth to me unreasonable to send a prisoner, and not withal to signify the crimes laid against him.

¹⁸ Then certain philosophers of the Epicureans, and of the Stoicks, encountered him. And some said, What will this babbler say? other some, He seemeth to be a setter forth of strange gods: because he preached unto them Jesus, and the resurrection.

²⁴ And there was also a strife among them, which of them should be accounted the greatest.

²⁴ Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

⁵¹ Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division:

³⁶ Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

¹⁸ Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

⁴⁹ But when they saw him walking upon the sea, they supposed it had been a spirit, and cried out:

⁵³ Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels?

⁷ But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking.

¹ Let us therefore fear, lest, a promise being left us of entering into his rest, any of you should seem to come short of it.

¹⁶ But if any man seem to be contentious, we have no such custom, neither the churches of God.

² And if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know.

⁹ For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men.

¹⁸ Take heed therefore how ye hear: for whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth to have.

³² And they were in the way going up to Jerusalem; and Jesus went before them: and they were amazed; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him,

²⁵ Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.

³ Blessed are the poor in spirit: for theirs is the kingdom of heaven.

¹² Wherefore let him that thinketh he standeth take heed lest he fall.

³ Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you.

³⁷ If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

¹⁶ For who hath known the mind of the Lord, that he may instruct him? But we have the mind of Christ.

²³ Ye are bought with a price; be not ye the servants of men.

²⁸ But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.