Resultados para: "CELIBACY"

The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, Co1 7:1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general, I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet, II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (Co1 7:2), Porneias - Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (Co1 7:3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (Co1 7:4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (Co1 7:5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best. III. The apostle limits what he had said about every man's having his own wife, etc. (Co1 7:2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (Co1 7:7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Mat 19:11. IV. He sums up his sense on this head (Co1 7:9, Co1 7:10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice, I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, Co1 7:25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, Co1 15:10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary. II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (Co1 15:33, Co1 15:34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them. III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no. IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Pro 23:5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luk 14:18, Luk 14:19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, Co1 7:31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men - when, instead of being oil to the wheels of our obedience, it is made fuel to lust - when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands. V. He enforces these advices with two reasons: - 1. The time is short, Co1 7:29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos sunestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (Co1 7:31), schēma - the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Psa 39:6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene? VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, Co1 7:32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, Co1 7:35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, Co1 7:33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, Co1 7:32, Co1 7:34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.

The existence of Church organization and presbyters at Ephesus is presupposed (Ti1 5:17, Ti1 5:19). The institution of Church widows (1Ti. 5:3-25) accords with this. The directions here to Timothy, the president or apostolic delegate, are as to filling up vacancies among the bishops and deacons, or adding to their number. New churches in the neighborhood also would require presbyters and deacons. Episcopacy was adopted in apostolic times as the most expedient form of government, being most nearly in accordance with Jewish institutions, and so offering the less obstruction through Jewish prejudices to the progress of Christianity. The synagogue was governed by presbyters, "elders" (Act 4:8; Act 24:1), called also bishops or overseers. Three among them presided as "rulers of the synagogue," answering to "bishops" in the modern sense [LIGHTFOOT, Hebrew and Talmudic Exercitations], and one among them took the lead. AMBROSE (in The Duties of the Clergy [2.13], as also BINGHAM [Ecclesiastical Antiquities, 2.11]) says, "They who are now called bishops were originally called apostles. But those who ruled the Church after the death of the apostles had not the testimony of miracles, and were in many respects inferior. Therefore they thought it not decent to assume to themselves the name of apostles; but dividing the names, they left to presbyters the name of the presbytery, and they themselves were called bishops." "Presbyter" refers to the rank; "bishop," to the office or function. Timothy (though not having the name) exercised the power at Ephesus then, which bishops in the modern sense more recently exercised. blameless--"unexceptionable"; giving no just handle for blame. husband of one wife--confuting the celibacy of Rome's priesthood. Though the Jews practiced polygamy, yet as he is writing as to a Gentile Church, and as polygamy was never allowed among even laymen in the Church, the ancient interpretation that the prohibition here is against polygamy in a candidate bishop is not correct. It must, therefore, mean that, though laymen might lawfully marry again, candidates for the episcopate or presbytery were better to have been married only once. As in Ti1 5:9, "wife of one man," implies a woman married but once; so "husband of one wife" here must mean the same. The feeling which prevailed among the Gentiles, as well as the Jews (compare as to Anna, Luk 2:36-37), against a second marriage would, on the ground of expediency and conciliation in matters indifferent and not involving compromise of principle, account for Paul's prohibition here in the case of one in so prominent a sphere as a bishop or a deacon. Hence the stress that is laid in the context on the repute in which the candidate for orders is held among those over whom he is to preside (Tit 1:16). The Council of Laodicea and the apostolic canons discountenanced second marriages, especially in the case of candidates for ordination. Of course second marriage being lawful, the undesirableness of it holds good only under special circumstances. It is implied here also, that he who has a wife and virtuous family, is to be preferred to a bachelor; for he who is himself bound to discharge the domestic duties mentioned here, is likely to be more attractive to those who have similar ties, for he teaches them not only by precept, but also by example (Ti1 3:4-5). The Jews teach, a priest should be neither unmarried nor childless, lest he be unmerciful [BENGEL]. So in the synagogue, "no one shall offer up prayer in public, unless he be married" [in Colbo, ch. 65; VITRINGA, Synagogue and Temple]. vigilant--literally, "sober"; ever on the watch, as sober men alone can be; keenly alive, so as to foresee what ought to be done (Th1 5:6-8). sober--sober-minded. of good behaviour--Greek, "orderly." "Sober" refers to the inward mind; "orderly," to the outward behavior, tone, look, gait, dress. The new man bears somewhat of a sacred festival character, incompatible with all confusion, disorder, excess, violence, laxity, assumption, harshness, and meanness (Phi 4:8) [BENGEL]. apt to teach-- (Ti2 2:24).

Translate as Greek, "Because" (expressing a reason resting on an objective fact; or, as here, a Scripture quotation)--"For" (a reason resting on something subjective in the writer's mind). every creature . . . good-- (Gen 1:31; Rom 14:14, Rom 14:20). A refutation by anticipation of the Gnostic opposition to creation: the seeds of which were now lurking latently in the Church. Judaism (Act 10:11-16; Co1 10:25-26) was the starting-point of the error as to meats: Oriental Gnosis added new elements. The old Gnostic heresy is now almost extinct; but its remains in the celibacy of Rome's priesthood, and in its fasts from animal meats, enjoined under the penalty of mortal sin, remain. if . . . with thanksgiving--Meats, though pure in themselves, become impure by being received with an unthankful mind (Rom 14:6; Tit 1:15).

Having--Bringing on themselves, and so having to bear as a burden (Gal 5:10) judgment from God (compare Ti1 3:6), weighing like a load on them. cast off their first faith--namely, pledged to Christ and the service of the Church. There could be no hardship at the age of sixty or upwards in not marrying again (end of Ti1 5:9), for the sake of serving better the cause of Christ as presbyteresses; though, to ordinary widows, no barrier existed against remarriage (Co1 7:39). This is altogether distinct from Rome's unnatural vows of celibacy in the case of young marriageable women. The widow-presbyteresses, moreover, engaged to remain single, not as though single life were holier than married life (according to Rome's teaching), but because the interests of Christ's cause made it desirable (see on Ti1 3:2). They had pledged "their first faith" to Christ as presbyteress widows; they now wish to transfer their faith to a husband (compare Co1 7:32, Co1 7:34).