Now concerning [the things] of which you* wrote to me: [it is] good for a man
not to be touching a woman
to be connected with her by marriage.]
1Co 7:2 But because of such sexual sins, let each man have his own wife,
and let each woman have her own husband.
Let the husband be rendering the affection being
owed to the wife, and likewise
also the wife to the husband
affection = kindness; benevolence (an inclination to do kind or charitable
acts), good will. Also in Ephesians 6:7 (With good
will doing service, as to the Lord, and not to men)
says: may include all the offices of love, tenderness, humanity,
care, provision, and protection, which are to be performed by the husband to his wife
says: They are bound to each other; in every way they are to evince kindness,
and to seek to promote the happiness and purity of each other. There is a great
deal of delicacy used here by Paul, and his expression is removed as far as
possible from the grossness of pagan writers. His meaning is plain; but instead
of using a word to express it which would be indelicate and offensive, he uses
one which is not indelicate in the slightest degree. The word which he uses εὔνοιαν eunoian,”
benevolence”) denotes kindness, good-will, affection of mind. And by the use of
the word “due” ὀφειλομένην opheilomenēn, he reminds them of the sacredness of their vow,
and of the fact that in person, property, and in every respect, they belong to
says: The word due contains all types of benevolence, though he speaks more of
one sort than of the other, in that which follows.
The wife does not have control [or, authority] over her own body, _but_ the husband; and, likewise also the husband does not have control over his own
body, _but_ the wife.
- Gill says: to withhold due benevolence, or the conjugal debt from
her husband/his wife;
or abuse it by self-pollution, fornication, adultery, sodomy, or any acts
of uncleanness: but the husband/wife; he/she only has a power over
it, a right to it, and may claim the use of it: this power over each
other’s bodies is not such, as that they may, by consent, either the husband allow the wife, or the wife
the husband, to lie with another.
- Barnes says: The equal rights of husband and wife,
in the Scriptures, are everywhere maintained. They are to regard
themselves as united in most intimate union, and in most tender ties.
Stop depriving one
another, except by mutual consent for a time, so that you* shall be devoting
yourselves to [or, having free time for]
fasting and prayer, and again to the same be coming together, lest Satan be
tempting you* because of your* lack of self-control.
- Gills says: By withholding due benevolence, denying the use of the
marriage bed, refusing to pay the conjugal debt, and which is called a
“diminishing of her marriage duty” ; it is what both have a
right to, and therefore, if either party is denied, it is a piece of
injustice, it is properly a defrauding; though with proper conditions, such
as follow, it may be lawful for married persons to lie apart, and abstain
from the use of the bed, but then it should never be done, because they
have a mutual power over each other’s bodies, and therefore the abstinence
must be voluntary on each side; otherwise injury is done to the person
that does not consent, who is deprived against will of just right; but if
there is agreement, then there is no defrauding, because each give up
their right; and such a voluntary abstinence is commended by the Jews.
Another condition of this abstinence is that it be only for a time; which
shall be agreed unto, and fixed by both parties; not for ever which would
be contrary to the will of God. Satan, who knows the temperament and
disposition of men and women, may tempt them not only to
hatred of, and quarrels with one another, but to impure lusts and desires,
to fornication, adultery, and all uncleanness; a very good reason why,
though abstinence from the marriage bed for a short time, by the consent
of both parties, for religious purposes, may be lawful, yet ought not to
be continued; since Satan may hereby get an advantage over them, and draw
them into the commission of scandalous enormities.
But this I say as a
concession, not as a command.
- Gill says: but, consulting their good,
gives this advice, lest Satan should be busy with them, and draw them into
sin; but if they had the gift of continence, they might continue apart
longer; there was no precise time fixed by God, nor did the apostle
pretend to fix any: or it may refer to what follows after, that he would
have all men be as he
was; though he laid no injunction, but left them to their liberty
- Barnes says: It is not quite certain whether the
word “this” (τοῦτο touto),
in this verse, refers to what precedes, or to what follows. On this
commentators are divided. The more natural and obvious interpretation
would be to refer it to the preceding statement. I am inclined to think
that the mare natural construction is the true one. and
that Paul refers to what he had said in 1Co_7:5.
Not by express instruction from the Lord; see 1Co_7:25.
I (Paul) do not claim in this to be under the influence of inspiration;
and my counsel here may be regarded, or not, as you may be able to receive
Eph 5:17 For this reason, stop becoming foolish, _but_ be
understanding what [is] the will of the
- Gill says: No one would be thought to be unwise, but such are, who
do not redeem time, and are ignorant of the will of the Lord; believers
should not act the unwise part, neither in their talk, nor in their walk
and conversation, nor in their use of time:
- Barnes says: Be not fools in the employment of
your time, and in your manner of life. Show true wisdom by endeavoring to
understand what the will of the Lord is, and then doing it.
Eph 5:18 And stop getting drunk with wine, in which is reckless
behavior, _but_ continue being filled with [the]
Eph 5:19 speaking to yourselves in psalms and hymns and spiritual
songs, singing and making melody in your* heart to the Lord,
- Geneva says: With an earnest affection of the heart,
and not with the tongue only.
Eph 5:20 giving thanks always for all [things]
in [the] name of our Lord Jesus Christ
to the God and Father,
Eph 5:21 being subject [or, being
submissive] to one another in the fear of Christ.
- Subject = to subordinate; reflexively to obey: – be
under obedience (obedient), put under, subdue unto, (be, make) subject
(to, unto), be (put) in subjection (to, under), submit self unto. “a voluntary attitude of giving in, cooperating,
assuming responsibility, and
carrying a burden”.
- Geneva says: A short repetition of the end to which
all things ought to be referred, to serve one another for God’s sake.
- Barnes says: At the same time that he enforces this duty of
submission, however, he enjoins on others to use their authority in a
proper manner, and gives solemn injunctions that there should be no abuse
of power. The general mean ing here is, that
Christianity does not break up the relations of life, and produce
disorder, lawlessness, and insubordination; but that it will confirm every
proper authority, and make every just yoke lighter. Infidelity is always
disorganizing; Christianity, never.
be subjecting [or,
submitting] yourselves to your* own husbands,
as to the Lord,
- Subject = also used in Romans 10:3, For they
being ignorant of God’s righteousness, and going about to establish their
own righteousness, have not submitted themselves unto the righteousness of
- Gill says: that is, either as the Lord has commanded,
that so it should be, showing a regard to his precepts; or as in the sight
of the Lord, and so yielding it sincerely and heartily; or in things
pertaining to the Lord, which are consistent with the law of the Lord, and
the Gospel of Christ; and in like manner as the church is subject to
Christ, her Lord and husband,
- Barnes says: While Christianity designed to
elevate the character of the wife,
and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy
all subordination and authority. Man,
by the fact that he was first created; that the woman
was taken from him; that he is better qualified for ruling than she is, is
evidently designed to be at the head of the little community that
constitutes a family. In many other things, woman
may be his equal; in loveliness, and grace, and beauty, and tenderness,
and gentleness, she is far his superior; but these are not the qualities
adapted for government. Their place is in another sphere; and “there,” man should
be as cautious about invading her prerogative, or abridging her liberty,
as “she” should be about invading the prerogative that belongs to him. In
every family there should be a head – someone who
is to be looked up to as the counselor and the ruler; someone to whom all
should be subordinate. God has given that prerogative to man; and no family prospers where
that arrangement is violated. Within proper metes and limits, therefore,
it is the duty of the wife
to obey, or to submit herself to her husband.
While, however, it is to be conceded that the husband
has “authority” over the wife,
and a “right” to command in all cases that do not
pertain to the conscience, it should be remarked:
(1) That his command should be reasonable and proper.
(2) he has no right to require anything wrong, or contrary
to the will of God.
(3) Where commands begin “in this relation,”
happiness usually ends; and the moment a husband
“requires” a wife to do anything,
it is usually a signal of departing or departed affection and peace. When there
are proper feelings in both parties in this relation there will be no occasion
either to command or to obey. There should be such mutual love and confidence, that the known “wish” of the husband should
be a law to the wife:
and that the known desires of the wife should be the rule which he
would approve. A perfect government is that where the known wish of the
lawgiver is a sufficient rule to the subject. Such is the government of heaven;
and a family on earth should approximate as nearly as possible to that.
- Wesley says: In the following directions
concerning relative duties, the inferiors are all along placed before the
superiors, because the general proposition is concerning submission; and
inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands – Unless where God forbids.
Otherwise, in all indifferent things, the will of the husband
is a law to the wife.
As unto the Lord – The obedience a wife
pays to her husband is at
the same time paid to Christ himself; he being head of the wife, as Christ is head of the
because [the] husband
is head of the wife, as also Christ
[is] head of the Assembly, and _He_ is [the] Savior of the body.
- Gill says: which he is the Saviour;
he provides everything for it, preserves and protects it, and has wrought
out salvation for it, which every member of it partakes of.
- Barnes says: The idea here seems to be, that as
Christ gave himself to save his body, the church; as he practiced
self-denial and made it an object of intense solicitude to preserve that
church, so ought the husband
to manifest a similar solicitude to make his wife
happy, and to save her from want, affliction, and
pain. He ought to regard himself as her natural protector; as bound to
anticipate and provide for her needs; as under obligation to comfort her
in trial, even as Christ does the church.
_But_ even as the Assembly
is subjected [or, submitted] to Christ,
so also the wives [should be] to their own husbands
- Gill says: Her head, being wholly dependent upon
him, and entirely resigned to him, and receiving all from him; from whom
alone is all her expectation of provision, protection, comfort, and
happiness; wherefore she has respect to all his commands, and esteems all
his precepts concerning all things to be right; and yields a cheerful,
voluntary, sincere, and hearty obedience to them; arising from a principle
of love to him, and joined with honour, fear,
and reverence of him:
- Barnes and Wesley say: In everything which is not
contrary to the will of God
be loving your* own wives, just as also
Christ loved the Assembly and gave Himself [or,
handed Himself over] on her behalf,
- Love = to welcome, to entertain, to be fond of,
to love dearly (Same love in Matthew 22:37-39 … Jesus said unto him, Thou shalt love
the Lord thy God with all thy heart, and with all thy soul, and with all
thy mind. … And the second is like unto it, Thou shalt
love thy neighbour
- Gill says: Which consists in a strong and
cordial affection for them; in a real delight and pleasure in them; in
showing respect, and doing honour to them; in
seeking their contentment, satisfaction, and pleasure; in a quiet,
constant, and comfortable dwelling with them; in providing all things
necessary for them; in protecting them from all injuries and abuses; in
concealing their faults, and covering their infirmities; in entertaining
the best opinion of their persons and actions; and in endeavouring
to promote their spiritual good and welfare: this love ought to be hearty
and sincere, and not feigned and selfish; it should be shown in private,
as well as in public: it should be chaste and single, constant and
perpetual; it should exceed that which is bore to neighbours,
or even to parents, and should be equal to that a man
bears to himself;
so that He should sanctify
her, having cleansed [or, purged] [her] with the bathing of the water by [the] word,
- Geneva says: Because many men
pretend the infirmities of their wives
to excuse their own hardness and cruelty, the apostle wishes us to mark
what manner of Church Christ received, when he joined it to himself, and
how he does not reject her for all her filth, and uncleanness, but ceases
not to wipe it away with his cleanness, until he wholly purifies it.
- Barnes says: The meaning here is, that a husband is to manifest similar love
toward his wife, and a
similar desire that she should be prepared to “walk before him in white”.
Eph 5:27 so that He should present her to Himself, the glorious [or, splendid] Assembly, not having spot [or, blemish] nor wrinkle, nor any of such
things, _but_ so that she should be holy and unblemished.
In the same way ought the husbands to be loving their own wives as their own bodies. The one loving
his own wife loves himself.
says: The doctrine here is, that a husband
should have the same care for the comfort of his wife
which he has for himself. He should regard her as one with himself; and as he
protects his own body from cold and hunger, and, when sick and suffering,
endeavors to restore it to health, so he should regard and treat her. because, by this, he really promotes
his own welfare, as much as he does when he takes care of his own body. A man’s kindness to his wife
will be more than repaid by the happiness which she imparts; and all the real
solicitude which he shows to make her happy, will come to more than it costs.
If a man wishes to promote his own happiness in
the most effectual way, he had better begin by showing kindness to his wife.
Eph 5:29 For no one ever hated his own flesh, _but_ he nourishes
and cherishes it, just as also the Lord [does]
Eph 5:30 because we are members of His body, from His flesh and from
“For this reason, a man will leave behind his father and
mother and will be joined to [or, united with]
his wife. And they will be-the two-into one
flesh [or, And the two
will become one flesh].” [Gen 2:4]
says: This means, shall bind himself more strongly to his wife
than he was to his father or mother. The marriage connection is the most tender
and endearing of all human
relations more tender than even that bond which unites us to a parent. They
shall no longer have separate interests, but shall act in all things as if they
were one – animated by one soul and one wish.
Eph 5:32 This secret is great, but _I_ am speaking with respect to
Christ and to the Assembly.
Eph 5:33 Nevertheless, _you*_ also, let each one individually, be loving his own wife
as himself in this manner, but the wife, that she
should be respecting her husband.
says: it was the special duty of the wife to show
respect for her husband
as the head of the family, and as set over her in the Lord; it is not best that there should be the open exercise of authority
in a family. When “commands” begin in the relation of husband and wife,
“happiness” flies; and the moment a husband is
“disposed” to command his wife,
or is “under a necessity” of doing it, that moment he
may bid adieu to domestic peace and joy. a wife, therefore, should never give her husband
“occasion” to command her to do anything, or forbid
anything. His known wish, except in cases of
conscience, should be law to her. The moment she can ascertain what his will
is, that moment ought to settle her mind as to what is to be done.
says: a husband
should never “wish” or “expect” anything that it may not be perfectly proper
for a wife to render. He, too, should consult
“her” wishes; and when he understands what they are, he should regard what she prefers
as the very thing which he would command. The known wish and preference of a wife, unless there be
something wrong in it, should be allowed to influence his mind, and be that
which he directs in the family. there
is no danger that a husband will love a wife too much, provides his love be
subordinate to the love of God. The command is, to love her as Christ loved the
church. What love has ever been like that? How can a husband
exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to
promote the happiness of his wife;
to watch by her in sickness, and, if need be, to peril health and life to
promote her welfare. Doing this, he will not go beyond what Christ did for the
church. He should remember that she has a special claim of justice on him. For
him she has left her father’s home, forsaken the friends of her youth, endowed
him with whatever property she may have, sunk her name in his, confided her
honor, her character, and her happiness, to his virtue; and the least that he
can do for her is to love her, and strive to make her happy. This was what she
asked when she consented to become his; and a husband’s
love is what she still asks to sustain and cheer her in the trials of life. If
she has not this, whither shall she go for comfort?
says: to secure mutual love,
therefore, it is necessary that there should be mutual kindness, and mutual
loveliness of character. Whatever is seen to be offensive or painful,
should be at once abandoned. All the little peculiarities of temper and modes
of speech that are observed to give pain, should be
forsaken; and, while one party should endeavor to tolerate them, and not to be
offended, the other should make it a matter of conscience to remove them.
be subjecting [or, submitting]
yourselves to your* own husbands,
as is fitting in [the] Lord.
be loving your* wives, and stop
becoming bitter towards them.
- Bitter = to embitter. Exasperate (extremely
annoying or displeasing, actions that cause great irritation), render
angry, indignant, to be embittered, irritated
- Gills says: turning love into hatred of their
persons; ruling with rigour (excessive
sternness), and in a tyrannical (absolute ruler) manner; behaving towards
them in a morose (Of a sour temper, sever, sullen), churlish (rude), and
ill natured way; giving them either bitter words, or blows, and denying
them their affection, care, provision, protection, and assistance, but
using them as servants, or worse. All which is barbarous, brutish, and
unchristian, and utterly unbecoming the Gospel.
- Geneva says: He requires of husbands
that they love their wives,
and treat them gently.
- Wesley says: Which may be without any appearance
of anger either in word or spirit.
The children, be obeying
your* parents with respect to all [things],
for this is well-pleasing in [the] Lord.
- Obey = to hear under (as a subordinate); to
listen; conform to a command or authority
- Respect to all = in all things
- Gills says: not in things sinful, which are contrary to the law of
God, and Gospel of Christ; in things repugnant to the duties of religion,
the ordinances of the Gospel, and the doctrines of Christ, God is to be
regarded, and not men
The fathers, stop making
your* children resentful, so that they shall not continue becoming discouraged.
- Provoke/making = to stir up, excite, stimulate
- Resentful = an emotion of anger or bitterness
felt repeatedly, as a result of a real or imagined wrong done.
- Discouraged = disheartened, broken in
spirit, their spirits be broke through grief and trouble, and they become
indolent, sluggish, and unfit for business; or, despairing of having any
share in the affections of their parents, disregard their commands,
instructions, and corrections, and grow obdurate, stubborn, and rebellious
- Gills says: Neither by words; by unjust and,
unreasonable commands; by contumelious and reproachful language; by
frequent and public chidings, and by indiscreet and passionate
expressions: nor by deeds; preferring one to another; by denying them the
necessaries of life; by not allowing them proper recreation; by severe and
cruel blows, and inhuman usage; by not giving them suitable education; by
an improper disposal of them in marriage; and by profusely spending their
estates, and leaving nothing to them: not but that parents may, and ought
to correct and rebuke their children; nor are they accountable to them for
their conduct; yet they should take care not to provoke them to wrath,
because this alienates their minds from them, and renders their
instructions and corrections useless, and puts them upon sinful practices;
- Barnes says: The object of the apostle here is,
to show parents that their commands should be such that they can be easily
obeyed, or such as are entirely reasonable and proper. If children are
required to “obey,” it is but reasonable that the commands of the parent
should be such that they can be obeyed, or such that the child shall not
be discouraged in his attempt to obey. That is, by unreasonable commands;
by needless severity; by the manifestation of anger. Lest, by your
continually finding fault with them, they should lose all courage, and
despair of ever pleasing you. He who always finds fault with a child; who
is never satisfied with what he does; who scolds and frets and complains,
let him do as he will, breaks his spirit, and soon destroys in the
delicate texture of his soul all desire of doing well. The child in
despair soon gives over every effort to please. He becomes sullen, morose,
stupid, and indifferent to all the motives that can be presented to him,
and becomes to a great extent indifferent as to what he does – since all
that he does meets with the same reception from the parent. It is that of
souring their temper; of making them feel that the parent is under the
influence of anger, and that it is right for them to be so too. If he
submits in the case, it is only because the parent is the “strongest,” not
because he is “right,” and the child cherishes “anger,” while he yields to
power. And how often does the child feel that the parent punished him
simply because he was the “strongest,” not because it was “right;” and how
often is the mind of a child left with a strong conviction that wrong has
been done him by the punishment which he has received, rather than with
repentance for the wrong that he has himself done.
The slaves, be obeying
with respect to all [things] your*
masters according to the flesh, not in eye-service as people-pleasers, _but_ in
sincerity of heart, fearing God.
And every [thing], whatever you* shall be doing, be working
from [your*] soul [fig., heartily] as to the Lord and not to
knowing that from the Lord
you* will receive the recompense of the inheritance, for to the Lord Christ you*
are serving as a slave.
But the one doing wrong [or, acting unjustly] will receive back what he
did wrong [or, did unjustly], and there
is no accepting of faces [fig., partiality].
Tit 2:1 But _you_, be speaking what is fitting [or, proper] [for]
sound teaching [or, doctrine].
Tit 2:2 Older men
[are] to be temperate, worthy of
respect, sensible, sound in the faith, in love, in patient endurance.
- Temperate: in eating and drinking, especially
- Worthy of respect: honorable: – grave,
honest, in their behaviour, speech, and dress;
- Sensible, Or “vigilant”, and watchful
over themselves, their conduct and conversation, lest being evil, it
should be drawn into an example by younger persons
- Sound in the faith … love … patient endurance =
lest they should lead others into error; and their faith in Christ should
appear to be right and genuine; and their love to God, to Christ, and to
his people, should be real and sincere, and be taken off from the things
of the world, of time and sense; He should have overcome, at his time of
life, all the fiery, impetuous, envious, wrathful passions of his early
years, and his mind should be subdued into sweet benevolence to all mankind.
Tit 2:3 Older women,
in the same manner, in demeanor [are to be]
reverent, not slanderous, not having been enslaved to much wine, teaching what
- Reverent = or “holy women“,
sanctified by the Spirit of God; such ought to be in their clothing, and
in their speech, and in the whole of their conduct and conversation, as
become the character which they bear, and the profession they make:
- Slanderous = not false accusers; of the
brethren, and sisters, not raising false reports of, bringing false
charges against members of churches, and so making differences and
divisions among them
- Teaching = both by example and by instruction,
whether their own children, or whether they sustain the office of deaconness, and are appointed to give instruction to
so that they
shall be training the young women
to be lovers of [their] husbands, lovers of [their] children,
- Training = to make of sound
mind, that is, (figuratively) to discipline or correct
- Lovers of husbands
= fond of man, that is, affectionate
[having or displaying warmth or affection] as a wife
Tit 2:5 sensible, pure, keepers of [their
own] homes, good, being subject to their own husbands,
so that the word of God shall not be blasphemed.
- Sensible = safe (sound) in mind, that is, self
controlled, Or temperate in
eating and drinking,
- Pure = properly
clean, that is, (figuratively) innocent, modest, perfect;
in body, in affection, words and actions, having their love pure and
single to their own husbands,
keeping their marriage bed undefiled
- Keepers of homes = a stayer athome, that is, domestically inclined, minding their
own family affairs,
- Subject = subordinate
- Blasphemed = That the gospel may not be injuriously spoken of, The idea is, that religion ought to produce the virtues
here spoken of, and that when it does not, it will be reproached as being
of no value. By unbelieving husbands,
who, by the ill conduct of their wives,
would be provoked to speak ill of the Gospel, as if that taught
disaffection and disobedience to them.
The younger men, in the same manner, be encouraging [them] to be thinking sensibly,
concerning all things [or, in all respects]
[to be] an example of good works, in
your teaching [showing] integrity,
- Barnes and Gill says: Not merely teaching others, but showing them
by example how they ought to live.
sound [in] word, above criticism, so that the [one] from the opposition [fig., an enemy] shall be ashamed, having nothing
evil to be saying concerning us.
Likewise, the wives, [continue]
being subjected [or, submitted] to your*
own husbands, so that even if some are
refusing to believe the word, through the conduct of their wives
they will be won [for Christ] without a
1Pe 3:2 having observed your* pure conduct with respect,
- properly clean, that is, (figuratively) innocent,
1Pe 3:3 whose adornment must not be external, of braided hair [or, elaborate hairstyles] and of wearing of gold
[jewelry] or of putting on of clothing,
1Pe 3:4 _but_ [it must be]
the hidden person of the heart [fig., inner self],
with the incorruptible [beauty] of the
gentle and quiet spirit, which is very costly [fig.,
precious] before God.
- By which is meant internal grace, it is opposed
to corruptible things, that are possessed of such a spirit are not easily
provoked to anger; patiently bear, and put up with injuries; carry
themselves affably and courteously unto all; entertain the meanest
thoughts of themselves, and the best of others;
1Pe 3:5 For in this way in times past also the holy women, the ones placing their hope on [or, trusting in] God were adorning themselves,
being subjected [or, submitted] to their
1Pe 3:6 as Sarah was obedient to Abraham, calling him
“lord,” of whom you* became daughters, doing good, and not fearing
any terror. [see Gen
18:12; Prov 3:25]
1Pe 3:7 The husbands,
likewise, [continue] living with [your* wives] according to knowledge, as with a weaker
vessel, with the feminine [one], showing
respect, as also being joint-heirs of [the]
grace of life, for your* prayers not to be hindered.
- Knowledge = general intelligence, understanding
- Barnes says: It is one of the elementary
doctrines of Christianity, however, that woman
is to be treated with respect; and one of the first and most marked
effects of religion on society is to elevate the wife
to a condition in which she will be worthy of esteem. The particular
reasons for the honor which husbands
are directed to show to their wives,
here specified, are two: she is to be treated with special kindness as
being more feeble than man,
and as having a claim therefore to delicate attention; and she is to be
honored as the equal heir of the grace of life.
- Geneva says: He also teaches husbands
their duties, that is, that the more understanding and wisdom they have, the
more wisely and circumspectly they behave themselves.
- Gills says: should not the husband
give honour to his wife,
and take care of her as he ought to do: hence would arise strifes and quarrels, when they could not cordially,
and to edification, join together in prayer; nor would such prayers, put
up in wrath, be acceptable unto God
And finally, all [of you* be of] one mind, sympathetic, loving [one another] as brothers [and sisters], compassionate, friendly;
- sympathetic = suffering or feeling the like with another.
- fond of
brethren, that is, fraternal: – love as brethren
- compassionate = compassionate, tender hearted
- friendly = kind: – courteous
1Pe 3:9 not returning
evil for evil, or insult for insult, but on the contrary, giving a blessing, knowing
that for this [reason] you* were called,
so that you* shall inherit a blessing.
1Pe 3:10 For “The
one desiring to be loving life and to see good days must keep his tongue from
evil, and his lips [are] not to speak
deceit [or, treachery].
1Pe 3:11 “He must turn away from evil and do good; he must seek
peace and pursue it.
1Co 7:32 But I want you* to be free from anxiety; the unmarried [man] is anxious for [or,
concerned about] the [things]
of the Lord, how he will please the Lord.
But the married [man] is anxious for [or,
concerned about] the [things]
of the world, how he will please the wife.
- make her and his children easy and comfortable, How
he may gratify her; how he may accommodate himself to her temper and
wishes, to make her happy.
The wife and the virgin have been
distinguished [or, have different interests]:
the unmarried [woman] is anxious for [or,
concerned about] the [things]
of the Lord, so that she should be holy both in body and in spirit, but the
married [woman] is anxious for [or,
concerned about] the [things]
of the world, how she will please the husband.
- with good works, taking care of her household and family affairs,
bringing up her children in an orderly manner, honouring
and obeying her husband,
doing everything to oblige him, and to engage his love and affection to