(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 a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. (14) For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy. (15) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. (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? (17) But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
Having by the foregoing observations, aimed to shew, how capable this and similar Chapter s and portions in God's word are, of being spiritualized; I would now also endeavor to consider, some of the several expressions which the Apostle hath made use of in this Chapter, which at first view are not so plain to he understood.
The general phrases, of wives having no power over their own bodies, and husbands in like manner over themselves, and the charge of not defrauding one another, but with consent for the duties of religion : these are expressions as delicately framed, as the nature of the subject would admit; and they intimate the mutual obligation, that each party is to attend to one another, in all the departments in which the married state can be supposed to be circumstanced : that none of the enemies of our salvation, neither Satan, nor the world, nor the lusts of our own, corrupt and fallen nature, may at any time tempt to evil. And I take occasion, from what the Apostle hath here said, to observe, that very sure I am, even among the Lord's people too little attention in the minuter circumstances of life, in temper, disposition, the want of accommodation, and what Paul elsewhere calls bearing one another's burdens, and so to fulfill the law of Christ; hath been, and frequently is productive of many sad consequences, in social, and religious life, Galatians 6:2. It would be well, if all professing godliness, were attentive to those things, that no occasion might be given to the adversary to blaspheme. To behold such as profess to know the Lord, and to have passed from death to life, followers of God in Christ, as dear children; and by that profession, to be supposed as walking in love, as Christ also hath loved us; and to become examples of believers, in word, in conversation, in charity, in spirit, in faith, in purity, and yet of temper's so unkind, that except when actually engaged in seasons of worship, those with whom they dwell find continual occasion to complain there is somewhat highly unsuitable, and unbecoming in all this where is the Spirit of Christ, and the meekness of Jesus, it may be said? And I have heard it more than once said by some, and have found cause to blush when hearing it, as unable to answer the charge: "if there were no, other life than the present, I would rather spend my social hours with some amiable tempers, who make no profession of grace, than dwell with many that do." Solomon long since observed, that it is better to dwell in the wilderness, than with a contentious and an angry woman, Proverbs 21:19. And whether man or woman, if professing godliness, and yet indulging a fretful, irritable temper, it brings great reproach upon the blessed Gospel of Christ, and is productive of much discomfort to his people.
When the Apostle in this Chapter draws a line of distinction between what he speaks by commandment, and what from himself, we are not to suppose that he means his authority was not the same. The commandment, to which he refers, is the precepts, which are found in the Word of God on the subject, Genesis 2:24; Exodus 21:19. So again, when he saith, that he would all men were even as himself: He doth not mean in relation to the married, or the unmarried state. For it is not known whether Paul had, or had not a wife. And if unmarried, he could not be supposed to wish that there were no marriages. But Paul modestly wished, that all men were blessed with grace, to the state in which they were, as himself.
So once more, when Paul saith, that the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, we are not to suppose the Apostle meant, that the one, which is a partaker of grace, sanctifies, or makes holy the other, which is not a partaker of grace. None but God the Holy Ghost can regenerate, and make holy; and therefore this is impossible. But the sense is, that by virtue of one of the parties in marriage being in a state of regeneration; it renders the state of matrimony, which is between those two persons, a sanctified, or holy state, notwithstanding the unsanctified unholy state of the other party. And hence the children, which otherwise would be unclean, springing from both parents, if both had been unregenerate, are now by virtue of one of them, holy; that is, are born in holy wedlock. And, it should be considered moreover; that in this Chapter, where those terms are made use of, the Apostle is writing to a Church gathered from heathenism and idolatry. Therefore, if one of the parties in wedlock be still in heathenism, this doth not make the children heathens, because the other is a believer. Hence the children are sanctified, that is, are born in holy wedlock. And this is all that is, or can be meant by it, as relating to the circumstances of human life. A husband's regeneration cannot produce the regeneration of the wife, neither the wife's the husband. Neither are children, by any birth of nature, even if both parents are regenerate, made thereby children of grace. But, all that is here said, relates to the state of holy wedlock, as concerning transactions in social life; and a sweet scripture it is, to comfort the people of God, when, in either case, man in grace happens to be united to a woman not in grace: and so on the other hand, a gracious woman to an ungracious man. But while this Scripture affords consolation under such circumstances, it is truly blessed, when both parties are true yoke-fellows, have first given themselves to the Lord, and then to each other; and are one in Christ, 2 Corinthians 6:14. But, while so much may be said, and indeed ought to be said from this scripture, in reference to the marriage state in human life, I beg the Reader not to overlook, the very sweet and precious instruction arising from this subject, in a spiritual sense, as it relates to the Church's marriage with Christ. Here, indeed, and in truth, our glorious, holy Husband, sanctifies his whole body the Church; for by the one offering of himself once offered he hath perfected forever them that are sanctified, Hebrews 10:14. And by his uniting his Church to himself, she is made holy in his holiness: The root being holy, so are the branches, Both He that sanctifieth and they who are sanctified are all of one. Oh! precious Sanctifyer of thy people! Yes! thou holy Lord, we hear thee say For their sakes I sanctify myself, Hosea 2:18-19; Jeremiah 23:6 and Jeremiah 33:16; Isaiah 54:5; Hebrews 2:11; John 17:19
What the Apostle hath added in the question put both to the wife, and husband, about saving each other, hardly needs an observation. By saving, simply means no more than the being instrumental in bringing unbelievers under the means of grace. No man can by any means redeem his brother, nor give to God a ransom for him. For the redemption of the soul is precious. And this is solely the office of Christ. The Lord hath done it, and being once done it ceaseth forever, Psalms 49:7-8; Hebrews 10:14. And when souls are brought under the word, and that word is prayed over; this is the utmost that can be done. And very hopeful it is when God's children are enabled so to do; and find their minds led out in the service, by God the Holy Ghost. The Lord that quickened one poor sinner can quicken another. And he that mercifully called me, (a child of God may say), can, if he so please call you. But here the matter must rest. What knowest thou, 0 wife, whether thou shalt save thine husband? And how knowest thou, 0 man, whether thou shalt save thy wife?