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.

Yet I would that all men were even as I myself. Howbeit each man hath his own gift from God, one after this manner, and another after that.

Now I wish all men to be even as myself: but every one has his own gift of God: one man thus, and another thus.

for I wish all men to be even as I myself am; but each his own gift hath of God, one indeed thus, and one thus.

Yet I would that everybody lived as I do; but each of us has his own special gift from God - one in one direction and one in another.

It is my desire that all men might be even as I am. But every man has the power of his special way of life given him by God, one in this way and one in that.

For I would prefer it if you were all like myself. But each person has his proper gift from God: one in this way, yet another in that way.

I should wish everyone to be just what I am myself. But everyone has his own gift from God – one in one way, and one in another.

For I should wish, that all. This is connected with the exposition of the foregoing statement; for he does not fail to intimate, what is the more convenient way, but he wishes every one to consider what has been given him. [1] Why, then, has he, a little before, spoken not by way of commandment? It is for this reason, that he does not willingly constrain them to marry, but rather desires that they may be free from that necessity. As this, however, is not free to all, he has respect to infirmity. If this passage had been duly weighed, that perverse superstition connected with the desire of celibacy, which is the root and cause of great evils, would never have gained a footing in the world. Paul here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that all men are not capable of receiving this saying. (Matthew 19:11.) Paul, therefore, is here an interpreter of our Lord's words, when he says that this power has not been given to all -- that of living without marriage. What, in the meantime, has been done? Every one, without having any regard to his power, has, according to his liking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul -- nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits. At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God. [2] Even in this there is a dangerous error; and now follows another -- that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly vowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up -- that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order. [3] As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust; [4] and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example. [5]

Footnotes

1 - "Donne de Dieu;" -- "Given by God."

2 - "Comme vn service agreable a Dieu;" -- "As a service agreeable to God."

3 - "Comme vn estat indigne et non conuenable a la sanctete de l'ordre;" -- "As a condition unbefitting, and unsuitable to the holiness of their order."

4 - "De passions et cupiditez desordonnees;" -- "Of inordinate passions and lusts."

5 - The reader will find the same subject largely treated of by our author in the Institutes, volume 3. -- Ed.

For I would - I would prefer.
That all men - That Paul was unmarried is evident from 1-Corinthians 9:5. But he does not refer to this fact here. When he wishes that all people were like himself, he evidently does not intend that he would prefer that all should be unmarried, for this would be against the divine institution, and against his own precepts elsewhere. But he would be glad if all people had control over their passions and propensities as he had; had the gift of continence, and could abstain from marriage when circumstances of trial, etc., would make it proper. We may add, that when Paul wishes to exhort to anything that is difficult, he usually adduces "his own example" to show that "it may be done;" an example which it would be well for all ministers to be able to follow.
But every man hath his proper gift - Every man has his own special talent, or excellence. One man excels in one thing, and another in another. One may not have this particular virtue, but he maybe distinguished for another virtue quite as valuable. The doctrine here is, therefore, that we are not to judge of others by ourselves, or measure their virtue by ours. We may excel in some one thing, they in another. And because they have not our special virtue, or capability, we are not to condemn or denounce them; compare Matthew 19:11, Matthew 19:12.
Of God - Bestowed by God either in the original endowments and faculties of body or mind, or by his grace. In either case it is the gift of God. The virtue of continence is his gift as well as any other; and Paul had reason, as any other man must have, to be thankful that God had conferred it on him. So if a man is naturally amiable, kind, gentle, large-hearted, tender, and affectionate, he should regard it as the gift of God, and be thankful that he has not to contend with the evils of a morose, proud, haughty, and severe temper. It is true, however, that all these virtues may be greatly strengthened by discipline, and that religion gives vigor and comeliness to them all. Paul's virtue in this was strengthened by his resolution; by his manner of life; by his frequent fastings and trials, and "by the abundant employment" which God gave him in the apostleship. And it is true still, that if a man is desirous to overcome the lusts of the flesh, industry, and hardship, and trial, and self-denial will enable him, by the grace of God, to do it. idleness is the cause of no small part of the corrupt desires of people; and God kept Paul from these:
(1) By giving him enough to do; and,
(2) By giving him enough to suffer.

For I would that all men, etc. - He wished that all that were then in the Church were, like him self, unmarried; but this was in reference to the necessities of the Church, or what he calls, 1-Corinthians 7:26, the present distress: for it never could be his wish that marriage should cease among men, and that human beings should no longer be propagated upon earth; nor could he wish that the Church of Christ should always be composed of single persons; this would have been equally absurd; but as the Church was then in straits and difficulties, it was much better for its single members not to encumber themselves with domestic embarrassments.
Every man hath his proper gift of God - Continence is a state that cannot be acquired by human art or industry; a man has it from God, or not at all: and if he have it from God, he has it from him as the author of his nature; for where it does not exist naturally, it never can exist, but either by miraculous interference, which should never be expected, or by chirurgical operation, which is a shocking abomination in the sight of God. See the note on Matthew 19:12 (note).

For I (e) 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.
(e) I wish.

For I would that all men were even as I myself,.... The apostle speaks not of his state and condition, as married or unmarried, for it is not certain which he was; some think he had a wife, others not: it looks, however, as if he had not at this time, as appears from 1-Corinthians 7:8 but be it which it will, it can hardly be thought he should wish all men to be in either state, either all married, or all unmarried; but he speaks of the gift of continency, which he had, as the following words show; and this he desires for all men, that they might not be in any danger from Satan's temptations, and that they might be more fit for and intent upon the service of Christ. The Syriac version adds, in "purity", or "chastity"; which may be preserved in a marriage state, as well as in single life:
but every man hath his proper gift of God, one after this manner, and another after that: all the gifts of nature and grace which men have, they have of God, and not of themselves; and every man has a gift proper to himself; no one man has all gifts, but some one, and some another; and with respect to the case in hand, one man has the gift of continency, another the gift of marriage; all cannot contain themselves, only to whom it is given: and all are not disposed to marriage; some are inclined to a single life, and some to a marriage state; and of those that are married, some can abstain from the use of the marriage bed longer than others, without being in danger of being tempted by Satan for their incontinency; and such a disposition is desirable.

even as I--having tile gift of continence (Matthew 19:11-12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (1-Corinthians 7:26).

For I would that all men were herein even as I - I would that all believers who are now unmarried would remain "eunuchs for the kingdom of heaven's sake" St. Paul, having tasted the sweetness of this liberty, wished others to enjoy it, as well as himself. But every one hath his proper gift from God - According to our Lord's declaration, "All men cannot receive this saying, save they," the happy few, to whom it is given," Matthew 19:11.