gift of continence) shall have his own wife (vv. 2, 9), by which the monogamic character of marriage is already quite strongly expressed. But while he thus in special circumstances maintains this purpose of marriage especially, naturally it does not follow from this that this is the only end, or that its whole nature is merged in fleshly intercourse. There can be given no deeper conception of marriage, than when Paul, as against the scruple which Christian married people might feel to continue the marriage relation with a party yet continuing in unbelief, maintains that the profaneness of the unbelieving party does not stain and injure the holiness of the Christian; but that, on the other hand, the sanctification of the believing party, in virtue of the divinely-appointed living fellowship in marriage, passes over to the non-Christian, and that thus the children of Christian parents, although not yet baptized, are, in virtue of the divinely-appointed family union, sanctified, i.e. partakers in the sanctification of the parents (vii. 14; comp. § 84, d, footnote 15). If, further, the apostle in the second marriage of widows imposes but one condition, that it takes place èv kupio (ver. 39), he thereby, in the most decided way, forbids the forming of mixed marriages on the part of Christians, but he allows marriage to appear expressly as an act done in Christ, i.e. an act to be put under the consecration of the religious life. 8 (c) If every one is to remain in the relations in which his calling found him, this also applies to married people. However one also looks at the contracting of marriage: whoever is married, let him not think of separation (1 Cor. vii. 27), neither the husband from the wife, nor the wife from the husband; and for this the apostle refers expressly to a command of the Lord (vv. 10, 11; comp. Mark x. 9). The apostle sets it forth as self-evident, Rom. vii. 2, that death alone dissolves marriage. On this same utterance of the Lord rests undoubtedly the prescription, that if, nevertheless, a separation has taken place, the party put away is to re If this conception, on the one hand, presupposes in the clearest way that infant baptism was not practised in the times of the apostle; yet, on the other hand, it is the starting-point from which infant baptism must necessarily arise. VOL. II. D main unmarried (as in the eye of God his former marriage is still valid), or to be reconciled to his spouse (1 Cor. vii. 11). This absolute prohibition of separation has a special significance in the case where only one of the married pair has been converted, and the doubt may well have arisen to the party that has become Christian, whether he must, or only may, continue in the married life with the non-Christian party. Here now, according to the apostolic application of Christ's command, which naturally could not refer directly to such relations, the Christian party is to be prepared unconditionally to continue the marriage relationship so long as the unbelieving party at all consents (vv. 12, 13). If, on the other hand, the non-Christian party separates from the Christian, the latter is not to feel himself bound by that command (ver. 15). Neither can this be said, that he is to continue the marriage, which indeed he could not since the other party has left, nor that he is to marry again, for that would stand in direct contradiction to ver. 11; but he is to harbour no scruples of conscience, that his marriage has now been dissolved contrary to Christ's command (ver. 10). The apostle expressly signifies, he is not to allow the peace to which he has been called (ver. 15) thereby to be taken from him; for even the possibility, taken from him in consequence of the separation, of eventually converting the unbelieving party by the continuance of the marriage relation, was yet a very doubtful one (ver. 16). To the Christian party it only remains to do nothing on his part to change the condition in which his calling found him (ver. 17). It is clear, therefore, that he then speaks of no ground of separation permissible, but only of the relation of the Christian party in the event of separation being forced on him. (d) Paul was himself unmarried (1 Cor. vii. 7, 8; comp. ix. 5), and he for his part regarded complete abstinence from all fleshly intercourse as something praiseworthy (kaλóv: vii. 1), inasmuch as to him any conduct resulting from victory over natural impulse was something morally worthy (ix. 24-27). He would therefore gladly see all men unmarried, as he was himself, the free remaining unmarried, and widowed persons not marrying again (vii. 7, 8); and this even at bottom is but the consequence of the prescription, that each one is to remain in the condition in which his calling found him (ver. 27). For this preference of celibacy he asserts, in the first place, a reason of a general kind: marriage leads necessarily to a multitude of earthly interests, and thus begets new cares. And thereby the interests, which ought to be devoted entirely to Christ, are divided between Him and the spouse, while the unmarried enjoy complete freedom to devote themselves body and soul to the interest of Christ and His service alone (vv. 32-34; comp. Matt. xix. 12). To be sure, Paul knew quite well that there is an exeɩv yuvaîka is μǹ exovтes, i.e. such a having, that the husband continues inwardly free and untrammelled by the married relationship (ver. 29). But if the world's age is being expressly shortened for the Parousia, so that one may learn to keep oneself inwardly clear of all worldly relationships, and thus to prepare for the Parousia (vv. 29-31), one only renders this task more difficult if one burdens oneself with new relationships of that sort. To this is added, that the Parousia is to be preceded by a time of severe trial, and this will be found to be still harder in the encumbered relations of the married state than in the unmarried (ver. 26), so that Paul may truly say, it is only a sparing of them, if, by the advice to remain unmarried, he would spare virgins from the troubles which as Regard to the propagation of the race could not hinder him from this wish, as he expected the Parousia to be immediately at hand; but yet he gave it as his own idea, very worthy of attention (1 Cor. vii. 25, 40), but which is not to be held as binding on any one (ver. 35). He does not make the mistake that a general compliance with his wish is impossible, as all have not the gift of abstinence, and in this case marriage may be so far a duty (note b). But Paul, according to his individuality, cannot judge otherwise than that it is better (ver. 38), and more blessed (ver. 40), not to marry. If it is so, then, e.g., ought a father to give his daughter in marriage?-that depends on whether in her natural constitution there is any objective need for it; if this does not exist, and if the father is persuaded in his own mind of the preference of the unmarried state, then he does good if he does not give her in marriage (vv. 36, 37). But marriage is not only no sin (vv. 28, 36), it is so far a xuλãs moniv (ver. 38). 5 It is plainly here, as § 94, b, the belief in the near approach of the Parousia which does not allow the apostle in any way to start the question, whether marriage, rightly understood and managed, may not rather help the married in the μεριμνᾶν τὰ τοῦ κυρίου, than hinder. And thus certainly experience proves in a thousand ways the opposite, and thus we acknowledge in a way, as Paul asserts it exclusively, the experience of his own life, in what degree his freedom from family ties made the undivided surrender of himself to the work of Christ possible to him. wives they will have to pass through at that time (ver. 28; comp. Matt. xxiv. 19). It will be for their good only, if he through such counsels will lessen the trials of the last time, and help them to undivided surrender to the Lord (ver. 35); and herein lies the proof that it is better and happier not to be married (vv. 38, 40). We thus see that the view of the apostle as to the position of Christians towards the laws of the natural life are conditioned by his view of the near approach of the end of the world's development, and this naturally conducts to the representation of his eschatology. CHAPTER X. ESCHATOLOGY. § 96. Salvation and Life. Comp. R. Stähelin, Zur paulinischen Eschatologie (Jahrb. f. deutsche On the grace of God even now experienced in Christ, is grounded the hope which is wrought in the Christian by the Holy Spirit (a). Its object is the salvation from eternal destruction, which follows, no doubt, only at the second coming of Christ, but is so certain to the believer by hope that even already he knows he is saved (b). As saved he receives. eternal life, which, as much on account of the righteousness imputed as the righteousness actually inwrought in him, as much on account of the activity of the Spirit in him as on account of his living fellowship with Christ, must be given to the believer (c). Bodily death has thereby lost its significance, inasmuch as it can now but serve to conduct the Christian to a higher heavenly fellowship with his Lord (d). (a) In contrast to unbelieving Judaism, which deceives itself with vain hopes (Rom. ii. 3), the Christian, in whom trial works ever anew patience and confirmation (v. 4; comp. § 86, c), glories in a hope which does not put to shame, while by its results it is proved to be not void (ver. 5), as it is grounded on the love of God, the felt proofs of which even now give ground to conclude certainly as to those further evidences that are yet looked forward to in hope (vv. 8-11, viii. 30-32). It is involved, that is to say, in the very nature of hope, that its object is not seen (comp. Col. i. 5), but is to be waited for with patience (Rom. viii. 24, 25) but yet does it fill the heart with joy (xii. 12) and confidence (2 Cor. iii. 12); and, on the other hand, the more that God, who alone can work this hope, fills our hearts with faith, and joy, and peace, the more does hope strengthen in us (Rom. xv. 13), because in this living experience of our saved state we have the pledge that we shall reach its final goal. God gives, therefore, the hope, while He puts us into this saved state (xv. 13: Oeòs TŶs èxπídos; comp. 2 Thess. ii. 16); and because this takes place through Christ, our hope rests on Him (ver. 12). As the third principal factor of this subjective Christian life (along with faith and love: 1 Cor. xiii. 13; comp. 1 Thess. i. 3, v. 8; Col. i. 4, 5), hope, like all that pertains to the continuance of that life, can only be produced (Gal. v. 5) and increased (Rom. xv. 13) by the power of the Holy Spirit, who makes us sure of the divine love (v. 5), and is Himself the earnest of those tokens of the love of God yet to be looked for (§ 83, c). Accordingly, the central point of the Pauline system does not rest in the doctrine of hope, but in the salvation already received in Christ and appropriated by faith; and the most peculiar thing in the form of the doctrine of hope with Him, is the way in which He connects it with the fundamental facts of His doctrine of salvation, and deduces it from them. (b) The object of Christian hope is, as we found it in the Epistles to the Thessalonians, in harmony with the preaching of the first apostles (§ 61, 6), the Messianic salvation, since Old Testament passages which refer to this, as Isa. x. 22, Joel i 32, are referred directly to Christ (Rom. ix. 27, x. 13). This salvation (σwτŋpía) is, according to x. 9, 10, the end of Christian faith and confession, as, according to 1 Cor. i 21, xv. 2, Rom. i. 16, it is the end of all the efficacy of the gospel (comp. Eph. i. 13). This salvation is here also a salvation from the divine wrath (Rom. v. 9; comp. 1 Thess. i. 10), from death (2 Cor. vii. 10), or from eternal destruction, which, 1 Cor. i. 18, 2 Cor. ii. 15, forms its contrast (comp. Phil. i. 28), therefore from the end which, according to § 66, d, comes to all who do not attain to righteousness. It accord |