40But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.
New American Standard Bible (©1995)
But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.GOD'S WORD® Translation (©1995)
However, she will be more blessed if she stays as she is. That is my opinion, and I think that I, too, have God's Spirit. King James Bible
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. Douay-Rheims Bible
But more blessed shall she be, if she so remain, according to my counsel; and I think that I also have the spirit of God. Darby Bible Translation
But she is happier if she so remain, according to my judgment; but I think that I also have God's Spirit. English Revised Version
But she is happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God. Webster's Bible Translation
But she is happier if she so remain, after my judgment; and I think also that I have the Spirit of God. Weymouth New Testament
But in my judgement, her state is a more enviable one if she remains as she is; and I also think that I have the Spirit of God. World English Bible
But she is happier if she stays as she is, in my judgment, and I think that I also have God's Spirit. Young's Literal Translation
and she is happier if she may so remain -- according to my judgment; and I think I also have the Spirit of God.
1 Corinthians 7:6 But this I say by way of concession, not of command.
1 Corinthians 7:25 Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy.
2 Corinthians 8:10 I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it.
2 Corinthians 13:3 since you are seeking for proof of the Christ who speaks in me, and who is not weak toward you, but mighty in you.
Matthew Henry's Whole Bible Commentary Verses 39-40 The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage-contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate-when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns. Calvin's Commentary 39. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 39. Muller alligata est Legi, quamdiu maritus ejus vivit: si auterm dormierit maritus ejus, libera est, ut cui vult nubat, modo in Domino. 40. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. 40. Beatior vero est, si sic maneat,secundum meam sententiam: existimo autem, me quoque Spiritum Dei habere. 39. The wife is bound He had previously spoken indiscriminately of husbands and wives, but as wives, on account of the modesty of their sex, might seem to have less liberty, he has thought it necessary to give in addition some special directions in reference to them. He now, therefore, teaches that women are not less at liberty than men to marry a second time, on their becoming widows. [453] We have already mentioned above, that those who desired a second marriage were branded with the reproach of intemperance, and that, with the view of putting some kind of slight upon them, those who had been contented with being once married, were wont to be presented with the "chaplet of chastity." Nay more, this first opinion had, in course of time, become prevalent among Christians; for second marriages had no blessing pronounced upon them, and some Councils prohibited the clergy from being present on such occasions. The Apostle here condemns tyranny of that sort, and declares, that no hindrance ought to be thrown in the way of widows' marrying, if they think proper. It is of little consequence, and so far as the sense is concerned it matters nothing, whether we say that the wife is bound legi, (to the law,) in the dative, or lege, (by the law,) in the ablative. For it is the law that declares the connection between husband and wife to be indissoluble. If, however, you read it in the dative, the term will convey the idea of authority or obligation. [454] Now he reasons from contraries; for if a woman is bound to her husband for life, she is, then, set at liberty by his death. After she has been set at liberty, let her be married to whom she will When the verb to sleep means to die, [455] it refers not to the soul, but to the body, as is manifest from its constant use in Scripture. [456] It is a foolish part, therefore, that is acted by certain fanatics, who, from this little word, make it their endeavor to prove that the souls of men, after being separated from their bodies, are destitute of thought and intelligence, or, in other words, of their life. Only in the Lord This is thought to be added for the purpose of admonishing them in passing, that they ought not to yoke themselves with the irreligious, or to covet their society. This, I acknowledge, is true, but I am of opinion that more is meant that they should do this in a religious way, and in the fear of the Lord, [457] for it is in this manner that marriages are formed auspiciously. 40. But she is happier if she so abide Why? Is it because widowhood is of itself a virtue? No; but because it will have less to distract, and is more exempt from earthly cares. As to what he adds -- according to my judgment, he does not mean by this expression that his opinion was doubtful; but it is as if he had said that such was his decision as to this question; for he immediately adds that he has the Spirit of God, which is sufficient to give full and perfect authority. There appears, at the same time, to be somewhat of irony when he says I think For as the false apostles were ever and anon boasting in high-sounding terms of their having the Spirit of God, for the purpose of arrogating to themselves authority, and in the meantime endeavored to derogate from that of Paul, he says that he thinks that he is not less a partaker of the Spirit than they
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Abide Better God's Happier Judgement Judgment Opinion Seems Spirit State Stays Think New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org. GOD'S WORD® is a copyrighted work of God's Word to the Nations. Quotations are used by permission. Copyright 1995 by God's Word to the Nations. All rights reserved. Alphabetical: also and as But God happier have I if In is judgment my of opinion remains she Spirit stays that the think too Bible Browser | |
Forms Versus Character
'Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.'--1 COR. vii. 19. 'For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.'--GAL. v. 6. 'For neither is circumcision anything, nor uncircumcision, but a new creature.'--GAL. vi. 16 (R.V.). The great controversy which embittered so much of Paul's life, and marred so much of his activity, turned upon the question whether a heathen man could come …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)Slaves and Free
'He that is called in the Lord, being a servant, is the Lord's free man: likewise also he that is called, being free, is Christ's servant.'--1 COR. vii. 22. This remarkable saying occurs in a remarkable connection, and is used for a remarkable purpose. The Apostle has been laying down the principle, that the effect of true Christianity is greatly to diminish the importance of outward circumstance. And on that principle he bases an advice, dead in the teeth of all the maxims recognised by worldly …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V) The Christian Life
'Brethren, let every man, wherein he is called, therein abide with God.'--1 COR. vii. 24. You find that three times within the compass of a very few verses this injunction is repeated. 'As God hath distributed to every man,' says the Apostle in the seventeenth verse, 'as the Lord hath called every one, so let him walk. And so ordain I in all the churches.' Then again in the twentieth verse, 'Let every man abide in the same calling wherein he is called.' And then finally in our text. The reason for …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V) Marriage and Celibacy.
Preached January II, 1852. MARRIAGE AND CELIBACY. "But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; 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; and they that use this world as not abusing it: for the fashion of this world passeth away."--1 Corinthians vii. 29-31. The subject of our exposition last Sunday was an essential portion …
Frederick W. Robertson—Sermons Preached at Brighton A Drama in Five Acts
Dear brethren, the important lesson which we endeavor to teach this morning is just this--that because time is so short, and the things of this world so frail and fleeting, it becomes us always to look at the things which are seen in their true character, and never to build substantial hopes on unsubstantial comforts, nor seek for solid joy from unreal things. In order that I may make this matter very plain, and may be the more likely to enlist your attention, and to secure the friendship of your …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863 How to Use the Present Life, and the Comforts of It.
The divisions of this chapter are,--I. The necessity and usefulness of this doctrine. Extremes to be avoided, if we would rightly use the present life and its comforts, sec. 1, 2. II. One of these extremes, viz, the intemperance of the flesh, to be carefully avoided. Four methods of doing so described in order, sec. 3-6. 1. BY such rudiments we are at the same time well instructed by Scripture in the proper use of earthly blessings, a subject which, in forming a scheme of life, is by no mean to be …
Archpriest John Iliytch Sergieff—On the Christian Life Family Religion.
"Lo! where yon cottage whitens through the green, The loveliest feature of a matchless scene; Beneath its shading elm, with pious fear, An aged mother draws her children near, While from the Holy Word, with earnest air, She teaches them the privilege of prayer. Look! how their infant eyes with rapture speak; Mark the flushed lily on the dimpled cheek; Their hearts are filled with gratitude and love, Their hopes are centered in a world above!" The Christian home demands a family religion. This makes …
Samuel Philips—The Christian Home The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding …
Abraham Kuyper—The Work of the Holy Spirit It Is, Therefore, the Present Necessity that we are to Avoid...
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but …
St. Augustine—Of Holy Virginity. But Lest any Should Think that of Two Works...
19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, "But I think that this is good by reason of the present necessity," [2056] as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest …
St. Augustine—Of Holy Virginity. After that the Same Apostle Adds, and Says...
15. After that the same Apostle adds, and says, "Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife." [2050] Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, [2051] as the Lord Himself saith in the Gospel. But that, which he added, "Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful …
St. Augustine—Of Holy Virginity. Yet He Added, "But Such Shall have Tribulation of the Flesh...
16. Yet he added, "But such shall have tribulation of the flesh, but I spare you:" [2053] in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse …
St. Augustine—Of Holy Virginity. Far be It, Therefore, that the Apostle So Said...
20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, "But I spare you," as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect …
St. Augustine—Of Holy Virginity. For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity. Here Some one Will Say, what Has this to do with Holy virginity...
21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it …
St. Augustine—Of Holy Virginity. Let Marriages Possess their Own Good, not that they Beget Sons...
12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all …
St. Augustine—Of Holy Virginity. And Now by Plainest Witnesses of Divine Scriptures...
22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, "Whoso is without a wife has thought of the things of the Lord, how to please …
St. Augustine—Of Holy Virginity. And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character …
St. Augustine—On the Good of Marriage And yet not to These Themselves is Marriage a Sin...
11. And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, "Let her do what she will; she sinneth not, if she be married;" [1966] and, "If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not." [1967] Hence surely it is not lawful now to doubt that marriage …
St. Augustine—On the Good of Marriage There is this Further, that in that Very Debt which Married Persons Pay One...
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it "power," saying, "The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman." [1943] But the violation of this faith is called adultery, when either …
St. Augustine—On the Good of Marriage Further, in the Very Case of the More Immoderate Requirement of the Due Of...
6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but allows to them by way of leave, that they have intercourse also beside the cause of begetting children; although evil habits impel them to such intercourse, yet marriage guards them from adultery or fornication. For neither is that committed because of marriage, but is pardoned because of marriage. Therefore married persons owe one another not only …
St. Augustine—On the Good of Marriage Therefore the Good of Marriage Throughout all Nations and all Men Stands in The...
32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where …
St. Augustine—On the Good of Marriage Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but …
St. Augustine—On the Good of Marriage But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer, …
St. Augustine—On the Good of Marriage |
