1Was aberG1161 das betrifftG4012, wovonG3739 ihr mirG3427 geschriebenG1125 habt, so ist es gutG2570 für einen MenschenG444, keinG3361 WeibG1135 zu berührenG680. 2AberG1161 umG1223 der HurereiG4202 willenG1223 habeG2192 ein jederG1538 sein eigenesG1438 WeibG1135, undG2532 eine jedeG1538 habeG2192 ihren eigenenG2398 MannG435. 3Der MannG435 leisteG591 dem WeibeG1135 die ehelicheG3784 PflichtG2133, gleicherweiseG3668 aberG1161 auchG2532 das WeibG1135 dem ManneG435. 4Das WeibG1135 hatG1850 nichtG3756 MachtG1850 über ihren eigenenG2398 LeibG4983, sondernG235 der MannG435; gleicherweiseG3668 aberG1161 hatG1850 auchG2532 der MannG435 nichtG3756 MachtG1850 über seinen eigenenG2398 LeibG4983, sondernG235 das WeibG1135. 5Entziehet euchG650 einanderG240 nichtG3361, es sei dennG1509 etwaG302 nachG1537 ÜbereinkunftG4859 eineG4314 G5100 ZeitlangG2540, auf daßG2443 ihr zum BetenG4335 Muße habetG4980; undG2532 kommetG4905 wiederG3825 zusammenG846 G1909, auf daßG3363 der SatanG4567 euchG5209 nichtG3363 versucheG3985 wegenG1223 eurerG5216 UnenthaltsamkeitG192. 6DiesesG5124 aberG1161 sageG3004 ich ausG2596 NachsichtG4774, nichtG3756 befehlsweiseG2596 G2003. 7Ich wünscheG2309 aberG1063, alleG3956 MenschenG444 wärenG1511 wieG5613 auchG2532 ichG1683 selbst; aberG235 ein jederG1538 hatG2192 seine eigeneG2398 GnadengabeG5486 vonG1537 GottG2316, der eineG3739 G3303 soG3779, der andereG3739 soG3779. 8Ich sageG3004 aberG1161 den UnverheiratetenG22 undG2532 den WitwenG5503: Es istG2076 gutG2570 für sieG846, wennG1437 sie bleibenG3306 wieG5613 auch ichG2504. 9WennG1487 sie sichG1467 aberG1161 nichtG3756 enthaltenG1467 können, so laßt sie heiratenG1060, dennG1063 es istG2076 besserG2909 zu heiratenG1060, alsG2228 Brunst zu leidenG4448. 10Den VerheiratetenG1060 aberG1161 gebieteG3853 nichtG3756 ichG1473, sondernG235 der HerrG2962, daß ein WeibG1135 nichtG3361 vomG575 ManneG435 geschiedenG5563 werde, 11(wennG1437 sie aberG1161 auchG2532 geschiedenG5563 ist, so bleibeG3306 sie unverheiratetG22, oderG2228 versöhne sichG2644 mit dem ManneG435 ) undG2532 daß ein MannG435 sein WeibG1135 nichtG3361 entlasseG863. 12Den übrigenG3062 aberG1161 sageG3004 ichG1473, nichtG3756 der HerrG2962: Wenn einG1536 BruderG80 ein ungläubigesG571 WeibG1135 hatG2192, undG2532 sieG846 willigt einG4909, beiG3326 ihmG846 zu wohnenG3611, so entlasseG863 er sieG846 nichtG3361. 13UndG2532 ein WeibG1135, dasG3748 einen ungläubigenG571 MannG435 hatG2192, undG2532 erG846 willigt einG4909, beiG3326 ihrG846 zu wohnenG3611, so entlasseG863 sieG846 den MannG846 nichtG3361. 14DennG1063 der ungläubigeG571 MannG435 ist geheiligtG37 durchG1722 das WeibG1135, undG2532 das ungläubigeG571 WeibG1135 ist geheiligtG37 durchG1722 den BruderG435; sonstG1893 wärenG2076 jaG686 eureG5216 KinderG5043 unreinG169, nunG3568 aberG1161 sindG2076 sie heiligG40. 15WennG1487 aberG1161 der UngläubigeG571 sich trenntG5563, so trenne er sichG5563. Der BruderG80 oderG2228 die SchwesterG79 istG1402 inG1722 solchenG5108 Fällen nichtG3756 gebundenG1402; inG1722 FriedenG1515 aberG1161 hatG2564 unsG2248 GottG2316 berufenG2564. 16DennG1063 wasG5101 weißtG1492 du, WeibG1135, obG1487 du den MannG435 errettenG4982 wirst? OderG2228 wasG5101 weißtG1492 du, MannG435, obG1487 du das WeibG1135 errettenG4982 wirst? 17DochG1508 wieG5613 der HerrG2316 einem jedenG1538 ausgeteiltG3307 hat, wieG5613 GottG2962 einen jedenG1538 berufenG2564 hat, alsoG3779 wandleG4043 er; undG2532 alsoG3779 verordneG1299 ich inG1722 allenG3956 VersammlungenG1577. 18IstG2564 jemandG5100 beschnittenG4059 berufenG2564 worden, so zieheG1986 erG846 keineG3361 VorhautG1986; istG2564 jemandG5100 inG1722 der VorhautG203 berufenG2564 worden, so werdeG4059 er nichtG3361 beschnittenG4059. 19Die BeschneidungG4061 istG2076 nichtsG3762, undG2532 die VorhautG203 istG2076 nichtsG3762, sondernG235 das HaltenG5084 der GeboteG1785 GottesG2316. 20Ein jederG1538 bleibeG3306 inG1722 demG5026 BerufG2821, inG1722 welchemG3739 er berufenG2564 worden ist. 21BistG2564 du als SklaveG1401 berufenG2564 worden, so laßG3199 es dichG4671 nichtG3361 kümmernG3199; wennG1499 du aberG235 auchG2532 freiG1658 werdenG1096 kannstG1410, so benutzeG5530 es vielmehrG3123. 22DennG1063 der als SklaveG1401 imG1722 HerrnG2962 BerufeneG2564 istG2076 ein FreigelassenerG558 des HerrnG2962; gleicherweiseG3668 [auch]G2532 istG2076 der als FreierG1658 BerufeneG2564 ein SklaveG1401 ChristiG5547. 23Ihr seidG59 um einen PreisG5092 erkauftG59; werdetG1096 nichtG3361 der MenschenG444 SklavenG1401. 24Ein jederG1538, worinG1722 G3739 er berufenG2564 worden ist, BrüderG80, darinG1722 G5129 bleibeG3306 er beiG3844 GottG2316. 25Was aberG1161 die JungfrauenG3933 betrifftG4012, so habeG2192 ich keinG3756 GebotG2003 des HerrnG2962; ich gebeG1325 aberG1161 eine MeinungG1106, alsG5613 vomG5259 HerrnG2962 begnadigtG1653 worden, treuG4103 zu seinG1511. 26Ich meineG3543 nunG3767, daß diesG5124 gutG2570 seiG5225 umG1223 der gegenwärtigenG1764 NotG318 willenG1223, daßG3754 es einem MenschenG444 gutG2570 sei, alsoG3779 zu seinG1511. 27Bist du anG1210 ein WeibG1135 gebundenG1210, so sucheG2212 nichtG3361 los zu werdenG3080; bist du freiG3089 vonG575 einem WeibeG1135, so sucheG2212 keinG3361 WeibG1135. 28WennG1437 du aberG1161 auchG2532 heiratestG1060, so hastG264 du nichtG3756 gesündigtG264; undG2532 wennG1437 die JungfrauG3933 heiratetG1060, so hatG264 sie nichtG3756 gesündigtG264; aberG1161 solcheG5108 werdenG2192 TrübsalG2347 im FleischeG4561 habenG2192; ichG1473 aberG1161 schoneG5339 euerG5216. 29DiesesG5124 aberG1161 sageG5346 ich, BrüderG80: Die ZeitG2540 ist gedrängtG4958. ÜbrigensG3063 daßG2443 auchG2532 die, welche WeiberG1135 habenG2192, seienG5600, alsG5613 hättenG2192 sie keineG3361, 30undG2532 die WeinendenG2799 alsG5613 nichtG3361 WeinendeG2799, undG2532 die sich FreuendenG5463 alsG5613 sichG5463 nichtG3361 FreuendeG5463, undG2532 die KaufendenG59 alsG5613 nichtG3361 BesitzendeG2722, 31undG2532 die derG5127 WeltG2889 GebrauchendenG5530 alsG5613 ihrerG2710 nichtG3361 als Eigentum GebrauchendeG2710; dennG1063 die GestaltG4976 dieserG5129 WeltG2889 vergehtG3855. 32Ich willG2309 aberG1161, daß ihrG5209 ohne SorgeG275 seidG1511. Der UnverheirateteG22 istG3309 für die DingeG3588 des HerrnG2962 besorgtG3309, wieG4459 er dem HerrnG2962 gefallenG700 möge; 33der VerheirateteG1060 aberG1161 istG3309 für die DingeG3588 der WeltG2889 besorgtG3309, wieG4459 er dem WeibeG1135 gefallenG700 möge. 34Es ist ein Unterschied zwischenG3307 dem WeibeG1135 undG2532 der JungfrauG3933. Die UnverheirateteG22 istG3309 für die DingeG3588 des HerrnG2962 besorgtG3309, auf daßG2443 sie heiligG40 seiG5600, sowohlG2532 an LeibG4983 alsG2532 GeistG4151; die VerheirateteG1060 aberG1161 istG3309 für die DingeG3588 der WeltG2889 besorgtG3309, wieG4459 sie dem ManneG435 gefallenG700 möge. 35DiesG5124 aberG1161 sageG3004 ich zuG4314 euremG5216 eigenenG846 NutzenG4851, nichtG3756 auf daßG2443 ich euch5213 eine SchlingeG1029 überwerfeG1911, sondernG235 zurG4314 WohlanständigkeitG2158 undG2532 zu ungeteiltemG563 AnhangenG2145 an dem HerrnG2962. 36Wenn aberG1161 jemandG1536 denktG3543, er handle ungeziemendG807 mitG1909 seinerG846 JungfrauschaftG3933, wennG1437 er überG5600 die Jahre der BlüteG5230 hinausgehtG5600, undG2532 es mußG3784 alsoG3779 geschehenG1096, so tueG4160 er, wasG3739 er willG2309; er sündigtG264 nichtG3756: sie mögen heiratenG1060. 37WerG3739 aberG1161 imG1722 HerzenG2588 feststehtG2476 G1476 und keineG3361 NotG318, sondernG1161 GewaltG1849 hatG2192 überG4012 seinen eigenenG2398 WillenG2307 undG2532 diesG5124 inG1722 seinemG846 HerzenG2588 beschlossenG2919 hat, seineG1438 JungfrauschaftG3933 zu bewahrenG5083, der tutG4160 wohlG2573. 38AlsoG5620, wer heiratetG1547, tutG4160 wohlG2573, undG1161 wer nichtG3361 heiratetG1547, tutG4160 besserG2908. 39Ein WeibG1135 ist gebundenG1210, so langeG3745 ZeitG5550 ihr MannG435 lebtG2198; wennG1437 aberG1161 derG846 MannG435 entschlafenG2837 ist, so istG2076 sie freiG1658, sich zu verheiratenG1060, an wenG3739 sie willG2309, nurG3440 imG1722 HerrnG2962. 40GlückseligerG3107 istG2076 sie aberG1161, wennG1437 sie alsoG3779 bleibtG3306, nachG2596 meinerG1699 MeinungG1106; ich denkeG1380 aberG1161, daß auch ichG2504 GottesG2316 GeistG4151 habeG2192.
Jamieson Fausset Brown Bible Commentary 1 REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40)
The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
good--that is, "expedient," because of "the present distress"; that is, the unsettled state of the world, and the likelihood of persecutions tearing rudely asunder those bound by marriage ties.
Heb 13:4, in opposition to ascetic and Romish notions of superior sanctity in celibacy, declares, "Marriage is HONORABLE IN ALL." Another reason why in some cases celibacy may be a matter of Christian expediency is stated in
1Cor 7:34-35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.
2 Here the general rule is given
to avoid fornication--More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [BENGEL].
let every man have--a positive command to all who have not the gift of continency, in fact to the great majority of the world (
1Cor 7:5). The dignity of marriage is set forth by Paul (
Eph 5:25-
Eph 5:32), in the fact that it signifies the mystical union between Christ and the Church.
3 The duty of cohabitation on the part of the married.
due benevolence--The oldest manuscripts read simply, "her due"; that is, the conjugal cohabitation due by the marriage contract (compare
1Cor 7:4).
4 A paradox. She hath not power over her body, and yet it is her own. The oneness of body in which marriage places husband and wife explains this. The one complements the other. Neither without the other realizes the perfect ideal of man.
5 Defraud . . . not--namely, of the conjugal duty "due" (
1Cor 7:3; compare the Septuagint,
Exod 21:10).
except it be--"unless perchance" [ALFORD].
give yourselves to--literally, "be at leisure for"; be free from interruptions for; namely, on some special "season," as the Greek for "time" means (compare
Exod 19:15;
Joel 2:16;
Zech 7:3).
fasting and prayer--The oldest manuscripts omit "fasting and"; an interpolation, evidently, of ascetics.
come together--The oldest manuscripts read, "be together," namely, in the regular state of the married.
Satan--who often thrusts in his temptations to unholy thoughts amidst the holiest exercises.
for your incontinency--because of your inability to "contain" (
1Cor 7:9) your natural propensities, which Satan would take advantage of.
6 by permission . . . not of commandment--not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions,
1Cor 7:2-5.
7 even as I--having tile gift of continence (
Matt 19:11-
Matt 19:12). This wish does not hold good absolutely, else the extension of mankind and of the Church would cease; but relatively to "the present distress" (
1Cor 7:26).
8 to the unmarried--in general, of both sexes (
1Cor 7:10-11).
and widows--in particular.
even as I--unmarried (
1Cor 9:5).
9 if they cannot contain--that is, "have not continency."
burn--with the secret flame of lust, which lays waste the whole inner man. (Compare AUGUSTINE [Holy Virginity]). The dew of God's grace is needed to stifle the flame, which otherwise would thrust men at last into hell-fire.
10 not I, but the Lord--(Compare
1Cor 7:12,
1Cor 7:25,
1Cor 7:40). In ordinary cases he writes on inspired apostolic authority (
1Cor 14:37); but here on the direct authority of the Lord Himself (
Mark 10:11-
Mark 10:12). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [ALFORD].
Let not the wife depart--literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.
11 But and if she depart--or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (
Matt 5:32).
be reconciled--by appeasing her husband's displeasure, and recovering his good will.
let not . . . husband put away . . . wife--In
Matt 5:32 the only exception allowed is, "saving for the cause of fornication."
12 to the rest--the other classes (besides "the married,"
1Cor 7:10, where both husband and wife are believers) about whom the Corinthians had inquired, namely, those involved in mixed marriages with unbelievers.
not the Lord--by any direct command spoken by Him.
she be pleased--Greek, "consents": implying his wish in the first instance, with which hers concurs.
13 the woman--a believer.
let her not leave him--"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in
1Cor 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.
14 sanctified--Those inseparably connected with the people of God are hallowed thereby, so that the latter may retain the connection without impairing their own sanctity (compare
1Tim 4:5); nay, rather imparting to the former externally some degree of their own hallowed character, and so preparing the way for the unbeliever becoming at last sanctified inwardly by faith.
by . . . by--rather, "in . . . in"; that is, in virtue of the marriage tie between them.
by the husband--The oldest manuscripts read, "by the brother." It is the fact of the husband being a "brother," that is, a Christian, though the wife is not so, that sanctifies or hallows the union.
else . . . children unclean--that is, beyond the hallowed pale of God's people: in contrast to "holy," that is, all that is within the consecrated limits [CONYBEARE and HOWSON]. The phraseology accords with that of the Jews, who regarded the heathen as "unclean," and all of the elect nation as "holy," that is, partakers of the holy covenant. Children were included in the covenant, as God made it not only with Abraham, but with his "seed after" him (
Gen 17:7). So the faith of one Christian parent gives to the children a near relationship to the Church, just as if both parents were Christians (compare
Rom 11:16). Timothy, the bearer of this Epistle, is an instance in point (
Acts 16:1). Paul appeals to the Corinthians as recognizing the principle, that the infants of heathen parents would not be admissible to Christian baptism, because there is no faith on the part of the parents; but where one parent is a believer, the children are regarded as not aliens from, but admissible even in infancy as sharers in, the Christian covenant: for the Church presumes that the believing parent will rear the child in the Christian faith. Infant baptism tacitly superseded infant circumcision, just as the Christian Lord's day gradually superseded the Jewish sabbath, without our having any express command for, or record of, transference. The setting aside of circumcision and of sabbaths in the case of the Gentiles was indeed expressly commanded by the apostles and Paul, but the substitution of infant baptism and of the Lord's day were tacitly adopted, not expressly enacted. No explicit mention of it occurs till IRENĆUS in the third century; but no society of Christians that we read of disputed its propriety till fifteen hundred years after Christ. Anabaptists would have us defer baptism till maturity as the child cannot understand the nature of it. But a child may be made heir of an estate: it is his, though incapable at the time of using or comprehending its advantage; he is not hereafter to acquire the title and claim to it: he will hereafter understand his claim, and be capable of employing his wealth: he will then, moreover, become responsible for the use he makes of it [ARCHBISHOP WHATELY].
15 if . . . depart--that is, wishes for separation. Translate, "separateth himself": offended with her Christianity, and refusing to live with her unless she renounce it.
brother or a sister is not under bondage--is not bound to renounce the faith for the sake of retaining her unbelieving husband [HAMMOND]. So
Deut 13:6;
Matt 10:35-
Matt 10:37;
Luke 14:26. The believer does not lie under the same obligation in the case of a union with an unbeliever, as in the case of one with a believer. In the former case he is not bound not to separate, if the unbeliever separate or "depart," in the latter nothing but "fornication" justifies separation [PHOTIUS in Ćcumenius].
but God hath called us to peace--Our Christian calling is one that tends to "peace" (
Rom 12:18), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (
1Cor 7:12-14), on the one hand; and on the other, in the exceptional case of the unbeliever desiring to depart, the believer is not bound to force the other party to stay in a state of continual discord (
Matt 5:32). Better still it would be not to enter into such unequal alliances at all (
1Cor 7:40;
2Cor 6:14).
16 What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? Enforcing the precept to stay with the unbelieving consort (
1Cor 7:12-14). So Ruth the Moabitess became a convert to her husband's faith: and Joseph and Moses probably gained over their wives. So conversely the unbelieving husband may be won by the believing wife (
1Pet 3:1) [CALVIN]. Or else (
1Cor 7:15), if thy unbelieving consort wishes to depart, let him go, so that thou mayest live "in peace": for thou canst not be sure of converting him, so as to make it obligatory on thee at all costs to stay with him against his will [MENOCHIUS and ALFORD].
save--be the instrument of salvation to (
Jas 5:20).
17 But--Greek, "If not." "Only." Caution that believers should not make this direction (
1Cor 7:16; as ALFORD explains it) a ground for separating "of themselves" (
1Cor 7:12-14). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings.
so ordain I in all churches--Ye also therefore should obey.
18 not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this.
let him not be circumcised--as the Judaizing Christians would have him (
Acts 15:1,
Acts 15:5,
Acts 15:24;
Gal 5:2).
19 Circumcision . . . nothing, but . . . keeping of . . . commandments of God--namely, is all in all. In
Gal 5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in
Gal 6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."
20 the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.
21 care not for it--Let it not be a trouble to thee that thou art a servant or slave.
use it rather--Continue rather in thy state as a servant (
1Cor 7:20;
Gal 3:28;
1Tim 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (
1Cor 7:20,
1Cor 7:22) favors this view [CHRYSOSTOM, BENGEL, and ALFORD]. This advice (if this translation be right) is not absolute, as the spirit of the Gospel is against slavery. What is advised here is, contentment under one's existing condition (
1Cor 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (
1Cor 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (
1Pet 2:13-18); as, for example, Onesimus did by fleeing (
Phlm 1:10-
Phlm 1:18). The precept (
1Cor 7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare
Lev 25:42). "Men stealers," or slave dealers, are classed in
1Tim 1:10, with "murderers" and "perjurers." NEANDER, GROTIUS, &c., explain, "If called, being a slave, to Christianity, be content--but yet, if also thou canst be free (as a still additional good, which if thou canst not attain, be satisfied without it; but which, if offered to thee, is not to be despised), make use of the opportunity of becoming free, rather than by neglecting it to remain a slave." I prefer this latter view, as more according to the tenor of the Gospel, and fully justified by the Greek.
22 the Lord's freeman-- (
Phlm 1:16) --rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin,
John 8:36; from the law,
Rom 8:2; from "circumcision,"
1Cor 7:19;
Gal 5:1.
Christ's servant-- (
1Cor 9:21). Love makes Christ's service perfect freedom (
Matt 11:29-
Matt 11:30;
Gal 5:13;
1Pet 2:16).
23 be not ye--Greek, "become not ye." Paul here changes from "thou" (
1Cor 7:21) to "ye." YE ALL are "bought" with the blood of Christ, whatever be your earthly state (
1Cor 6:20). "Become not servants to men," either externally, or spiritually; the former sense applying to the free alone: the latter to Christian freemen and slaves alike, that they should not be servile adherents to their party leaders at Corinth (
1Cor 3:21-22;
Matt 23:8-
Matt 23:10;
2Cor 11:20); nor indeed slaves to men generally, so far as their condition admits. The external and internal conditions, so far as is attainable, should correspond, and the former be subservient to the latter (compare
1Cor 7:21,
1Cor 7:32-35).
24 abide with God--being chiefly careful of the footing on which he stands towards God rather than that towards men. This clause, "with God," limits the similar precept in
1Cor 7:20. A man may cease to "abide in the calling wherein he was called," and yet not violate the precept here. If a man's calling be not favorable to his "abiding with God" (retaining holy fellowship with Him), he may use lawful means to change from it (compare Note, see on
1Cor 7:21).
25 no commandment of the Lord: yet . . . my judgment--I have no express revelation from the Lord commanding it, but I give my judgment (opinion); namely, under the ordinary inspiration which accompanied the apostles in all their canonical writings (compare
1Cor 7:40;
1Cor 14:37;
1Thess 4:15). The Lord inspires me in this case to give you only a recommendation, which you are free to adopt or reject--not a positive command. In the second case (
1Cor 7:10-11) it was a positive command; for the Lord had already made known His will (
Mal 2:14-
Mal 2:15;
Matt 5:31-
Matt 5:32). In the third case (
1Cor 7:12), the Old Testament commandment of God to put away strange wives (
Ezra 10:3), Paul by the Spirit revokes.
mercy of the Lord-- (
1Tim 1:13). He attributes his apostleship and the gifts accompanying it (including inspiration) to God's grace alone.
faithful--in dispensing to you the inspired directions received by me from the Lord.
26 I suppose--"I consider."
this--namely, "for a man so to be," that is, in the same state in which he is (
1Cor 7:27).
for--by reason of.
the present distress--the distresses to which believers were then beginning to be subjected, making the married state less desirable than the single; and which would prevail throughout the world before the destruction of Jerusalem, according to Christ's prophecy (
Matt 24:8-
Matt 24:21; compare
Acts 11:28).
27 Illustrating the meaning of "so to be,"
1Cor 7:26. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare
1Cor 7:20,
1Cor 7:24).
28 trouble in the flesh--Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.
but I spare you--The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So ALFORD after CALVIN, BENGEL, and others. ESTIUS from AUGUSTINE explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I . . . you" and "such" favors the former.
29 this I say--A summing up of the whole, wherein he draws the practical inference from what precedes (
1Cor 15:50).
the time--the season (so the Greek) of this present dispensation up to the coming of the Lord (
Rom 13:11). He uses the Greek expression which the Lord used in
Luke 21:8;
Mark 13:33.
short--literally, "contracted."
it remaineth--The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, CYPRIAN and Vulgate support English Version.
as though they had none--We ought to consider nothing as our own in real or permanent possession.
30 they that weep . . . wept not--(Compare
2Cor 6:10).
they that buy . . . possessed not--(Compare
Isa 24:1-
Isa 24:2). Christ specifies as the condemning sin of the men of Sodom not merely their open profligacy, but that "they bought, they sold," &c., as men whose all was in this world (
Luke 17:28). "Possessed" in the Greek implies a holding fast of a possession; this the Christian will not do, for his "enduring substance" is elsewhere (
Heb 10:34).
31 not abusing it--not abusing it by an overmuch using of it. The meaning of "abusing" here is, not so much perverting, as using it to the full [BENGEL]. We are to use it, "not to take our fill" of its pursuits as our chief aim (compare
Luke 10:40-
Luke 10:42). As the planets while turning on their own axis, yet revolve round the sun; so while we do our part in our own worldly sphere, God is to be the center of all our desires.
fashion--the present fleeting form. Compare
Ps 39:6, "vain show";
Ps 73:20, "a dream";
Jas 4:14, "a vapor."
passeth away--not merely shall pass away, but is now actually passing away. The image is drawn from a shifting scene in a play represented on the stage (
1John 2:17). Paul inculcates not so much the outward denial of earthly things, as the inward spirit whereby the married and the rich, as well as the unmarried and the poor, would be ready to sacrifice all for Christ's sake.
32 without carefulness--I would have you to be not merely "without trouble," but "without distracting cares" (so the Greek).
careth--if he uses aright the advantages of his condition.
34 difference also--Not merely the unmarried and the married man differ in their respective duties, but also the wife and the virgin. Indeed a woman undergoes a greater change of condition than a man in contracting marriage.
35 for your own profit--not to display my apostolic authority.
not . . . cast a snare upon you--image from throwing a noose over an animal in hunting. Not that by hard injunctions I may entangle you with the fear of committing sin where there is no sin.
comely--befitting under present circumstances.
attend upon--literally, "assiduously wait on"; sitting down to the duty. Compare
Luke 10:39, Mary;
Luke 2:37, "Anna . . . a widow, who departed not from the temple, but served God with fastings and prayers night and day" (
1Tim 5:5).
distraction--the same Greek as "cumbered" (
Luke 10:40, Martha).
36 behaveth . . . uncomely--is not treating his daughter well in leaving her unmarried beyond the flower of her age, and thus debarring her from the lawful gratification of her natural feeling as a marriageable woman.
need so require--if the exigencies of the case require it; namely, regard to the feelings and welfare of his daughter. Opposed to "having no necessity" (
1Cor 7:37).
let them marry--the daughter and her suitor.
37 steadfast--not to be turned from his purpose by the obloquy of the world.
having no necessity--arising from the natural inclinations of the daughter.
power over his . . . will--when, owing to his daughter's will not opposing his will, he has power to carry into effect his will or wish.
decreed--determined.
38 her--The oldest manuscripts have "his own virgin daughter."
but--The oldest manuscripts have "and."
39 bound by the law--The oldest manuscripts omit "by the law."
only in the Lord--Let her marry only a Christian (
2Cor 6:14).
40 happier-- (
1Cor 7:1,
1Cor 7:28,
1Cor 7:34-35).
I think also--"I also think"; just as you Corinthians and your teachers think much of your opinions, so I also give my opinion by inspiration; so in
1Cor 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (
John 5:39).
