1 โครินธ์ 7:6 วิจารณ์

In this chapter the apostle answers some cases proposed to him by the Corinthians about marriage. He, I. Shows them that marriage was appointed as a remedy against fornication, and therefore that persons had better marry than burn (Co1 7:1-9). II. He gives direction to those who are married to continue together, though they might have an unbelieving relative, unless the unbeliever would part, in which case a Christian would not be in bondage (Co1 7:10-16). III. He shows them that becoming Christians does not change their external state; and therefore advises every one to continue, in the general, in that state in which he was called (Co1 7:17-24). IV. He advises them, by reason of the present distress, to keep themselves unmarried; hints the shortness of time, and how they should improve it, so as to grow dead and indifferent to the comforts of the world; and shows them how worldly cares hinder their devotions, and distract them in the service of God (Co1 7:25-35). V. He directs them in the disposal of their virgins (Co1 7:36-38). VI. And closes the chapter with advice to widows how to dispose of themselves in that state (Co1 7:39, Co1 7:40).

INTRODUCTION TO 1 CORINTHIANS 7 In this, chapter, various cases concerning marriage being proposed to the apostle, are answered by him; and he discourses of the nature, use, and end of marriage, and of the duties of married persons to one another; and gives advice to such as were unmarried, and points at the advantages of a single state, where it can be continued in without danger. Some of the Corinthians having written to him upon these heads, he returns for answer in general, that abstinence from marriage was most advisable; that is, at that time of persecution, and by those who had the gift of continence, and for reasons after mentioned, Co1 7:1 though, in order to avoid fornication, it was absolutely necessary for truth who had not that gift to enter into it, and act agreeably thereunto, Co1 7:2 and therefore advises both parties in such a state to yield due benevolence to each other, Co1 7:3 giving this as a reason for it, that neither of them had power over their own bodies, but over each other's, Co1 7:4 wherefore abstinence from the marriage bed ought not to be but with the following limitations; that it be by mutual agreement, and only for a time, and that only for the sake of devotion but that they come together again, lest Satan should take an advantage of their incontinency, and tempt them to evil, Co1 7:5 though in all this the apostle would be understood to speak, not in an authoritative, but a permissive way, and rather by way of counsel than of command, Co1 7:6 and expresses his hearty wish, that everyone was, and would continue, in a single state, as he himself; though he corrects himself by observing, that it was not the pleasure of God to bestow the gift of continency on everyone, and therefore suggests, that it was right for everyone to act according to the gift he had received, Co1 7:7 and then addresses persons in a single state, whether they had ever been married or not, and advises them so to abide, partly by his own example, and partly by the profitableness of it, Co1 7:8 but if they had not the gift of continency, his counsel is, that they enter into a marriage state, giving this reason for it, that it is better to enter into such a state than to be inflamed with lust, Co1 7:9 and then he directs himself to married persons; and these he commands, not in his own name, but in the name of the Lord, to live together; and particularly, that the wife should not leave her husband for any trivial matter, or on account of any difference that might arise between them, Co1 7:10 and that if she so did, she ought to remain unmarried, or seek to be reconciled to her husband, and come to him again; and, on the other hand, the husband ought not to divorce his wife, unless in case of adultery and wilful obstinate desertion, Co1 7:11. And as to another case of conscience which was moved unto him, whether a believer, having married an unbeliever, should live together; he answers, that if a Christian brother had married an unbelieving wife, and she thought fit to continue with him, he should not put her away, Co1 7:12. And so a Christian woman that had married an unbelieving husband, if it was his pleasure to dwell with her, she ought not to forsake him, Co1 7:13 giving this reason for it, because they were legally married to each other, or otherwise their children must be reckoned bastards; whereas by maintaining the validity of their marriage, and abiding by it, they would appear to be legitimate, Co1 7:14 but if the unbeliever, whether man or woman, thinks fit to desert the believing wife or husband, so be it, the party deserted may make themselves easy, nor are they under obligation to remain unmarried: however, as they are called to peace they ought to seek it, and endeavour to live quietly together, Co1 7:15 and that for this reason, because they may be the means of the conversion, and so of the salvation of the unbelieving party, Co1 7:16 hence the apostle takes an occasion to exhort every man in general to walk and abide in the calling wherein he is called, this being an order he had given to all the churches, Co1 7:17 and which he exemplifies by particular instances, as that those who are called in circumcision, or in uncircumcision, should abide so, Co1 7:18 because these are nothing, or indifferent things, which may be, or may not be; but keeping the commandments is binding, and not to be dispensed with, Co1 7:19 wherefore the general rule is repeated, that it might be the more regarded and observed, Co1 7:20. And another instance given, illustrating it, as that if a man is called while a servant, he should make himself easy, and continue so; though if he can have his freedom it is most eligible, Co1 7:21. The reason persuading him to be satisfied with his condition is, because he that is called by grace, though a servant in a civil sense, is the Lord's freeman in a spiritual sense; and, on the other hand, he who is free in a civil sense when called, is in a spiritual sense a servant of Christ, Co1 7:22 as clearly appears by his being bought with the price of his blood; and therefore neither one nor the other should be servants of men in matters of religion, Co1 7:23. Wherefore, as before, it becomes every man to abide in the station in which he is called, until it please God in his providence to change his situation, Co1 7:24. After this the apostle returns to his former subject about marriage, and addresses the virgins particularly, concerning whom he declares he had no express commandment from the Lord, but however was willing to give his judgment and advice, with all sincerity and uprightness, as one that had the honour to be counted faithful by the Lord himself, Co1 7:25 and his judgment was, that considering the present persecution of the churches of Christ, it was better for single persons, men or women, to remain so, Co1 7:26 though he advises those that were married by no means to desert one another, or seek to dissolve the marriage bond; as, on the other hand, those that were free from it, he would not have them seek out for a wife, Co1 7:27 though should they, it would not be criminal in them; and whether young men or maidens, it was not unlawful for them to marry, only it was not so convenient for the present; and such therefore must expect trouble in the world, Co1 7:28. However, it was proper, since time was short, and every worldly enjoyment was fading and perishing, that care be taken that there be no abuse of any, in whatsoever state and condition, or circumstance men were in; neither to be too much depressed with afflictive providences, nor too much elated with prosperous ones; and by no means to indulge to lasciviousness and luxury, Co1 7:29. And whereas the married life is a careful one, and the apostle was desirous the persons he writes to should be without any distressing care, he advised so strongly as he did to a single state; and in order to persuade to it, he puts the difference between an unmarried and a married man, who though they both had their cares, yet about different things; the former about divine and religious things, in order to please the Lord; the latter about worldly things, in order to please his wife, Co1 7:32. And just the like difference he observes there is between a wife and a virgin; the virgin, she is concerned about and taken up in religious matters, that she may increase in holiness, both inward and outward; and the wife is engaged in worldly and domestic affairs, which engross her thoughts and time, in order to please her husband, Co1 7:34 wherefore the advice he had given to continue single, was manifestly for the profit and advantage of such persons in spiritual things; though he gave it with no design to ensnare any, who had not the gift of continence, but advised to it, when it could be done, in a comely manner, and that they might attend upon the worship of God, without distraction by worldly cares for their families, Co1 7:35 but in case, when a virgin is ripe for marriage, and there is a necessity for it, it is by no means advisable in parents to behave uncomely to her, and refuse to marry her, and so deprive her of the remedy against incontinence; when such is the case, she ought to marry, that being not sinful, yea, it would be sinful to do otherwise, Co1 7:36 yet where there is no necessity, where persons have the gift of continency, are steadfastly determined not to marry, but, to keep their virginity, this is commendable as well as profitable, Co1 7:37 whence this conclusion is drawn, that they that marry do well, rather than burn in lust, or commit sin, but they that do not marry, having the gift of continency, do better, both for themselves, and for the Lord, Co1 7:38. And whereas whilst an husband is living, the wife is bound by law to continue with him; and when he is dead, she may marry whom she will, So be it she seeks the Lord, and has his glory in view, Co1 7:39 yet in the judgment of the apostle she would be a much more happy person should she continue a widow; and this was not only his own private judgment, but he had reason to believe it was according to the mind of the Spirit of God, Co1 7:40.

But I speak this by permission,.... Referring either to what he had said before, though not to all; not to Co1 7:2 that for the avoiding of fornication, every man should make use of his own wife, and every woman of her own husband; since this is not by permission, but by command, Gen 2:24 that carnal copulation should be between one man and one woman in a married state; nor to Co1 7:3 for that married persons ought to render due benevolence to, and not defraud each other, having a power over each other's bodies, is a precept, and not a permission, Exo 21:10 but to Co1 7:5 their parting for a time, and coming together again: it is not an absolute command of God that they should separate for a time, on account of fasting and prayer, but if they thought fit to do so by agreement, they might; nor was there any positive precept for their coming together again directly, after such service was over. The apostle said this, not of commandment; 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; unless it can be thought to regard marriage in general, and to be said in opposition to a Jewish notion, which makes marriage a "command"; "a man, they say (f), is bound to this command at seventeen years of age, and if he passes twenty and does not marry, he transgresses, and makes void an affirmative precept;'' but the apostle puts it as a matter of choice, and not of obligation. (f) Maimon. Hilch, Isbot, c. 15. sect. 2.

But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,—it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart.

Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids.

"But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, "Be ye imitators of me." "Howbeit each man hath his own gift from God, one after this manner, and another after that." Thus since he had heavily charged them saying, "for your incontinence," he again comforteth them by the words, "each one hath his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a "gift," and man contributes nothing thereunto, how sayest thou, "But I say to the unmarried and to widows, it is good for them if they abide even as I: but if they have not continency let them marry?" Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise?

No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.

So that you would not deprive one another before the time, I said this, says the apostle, "as a concession" (κατά συγγνώμην), that is, out of condescension to your weakness, "and not as a commandment" that is absolute.

Then when he says, I say this, he tells in what sense the above doctrine should be taken. First, he does what has been said; secondly, he assigns a reason (v. 7); thirdly, he explains what he had said (v. 8). First, therefore, he says: I have said that each one should have his own wife and each woman her own husband; furthermore, after practicing continence for a time, they should return once more to each other. I say this by way of concession, that is, to spare your weakness, not of command, namely as though necessary for your salvation. For certain things must be conceded to subjects on account of their weakness, and they should not be compelled by commanding what is good. Hence Ezekiel (34:4-5) says against some prelates: "With force and harshness you have ruled them, so they were scattered." But the Apostle seems to be speaking in an unsuitable manner, for concessions are concerned only with sin. Therefore, by the fact that the Apostle says he is speaking by way of concession, he seems to express that marriage is a sin. But this can be answered in two ways. In one way so that the concession is taken for permission. But there are two kinds of permission: one is concerned with a lesser evil, as in Matthew (19:8): "For your hardness of heart Moses allowed you to divorce your wives," that is, to avoid the murder of one's wife, to which they were prone. Such a permission is not found in the New Testament on account of its perfection, according to Hebrews (6:1): "Let us go on to perfection." Another permission is about the lesser good, namely, when a man is not compelled by precept to a greater good. This is the sense in which the Apostle makes a concession here, that is, permits matrimony, which is a lesser good than virginity, which is not commanded and is a greater good. In another way, concession can be taken as regarding guilt, as Isaiah (26:15) says: "But thou hast increased the nation, O LORD, thou hast increased the nation." In this sense, concession refers to the conjugal act, accordingly as it has venial guilt attached to it along with the good of matrimony, without which it would be mortal. Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity. But sometimes it is accompanied with venial sin, namely, when one is excited to the matrimonial act by concupiscence, which nevertheless stays within the limits of the marriage, namely, that he is content with his wife only. But sometimes it is performed with mortal sin, as when concupiscence is carried beyond the limits of the marriage; for example, when the husband approaches the wife with the idea that he would just as gladly or more gladly approach another woman. In the first way, therefore, the act of marriage requires no concession; in the second way it obtains a concession, inasmuch as someone consenting to concupiscence toward the wife is not guilty of mortal sin; in the third way there is absolutely no concession.

A solution of several difficult cases concerning marriage and married persons, Co1 7:1-6. God has given every man his proper gift, Co1 7:7. Directions to the unmarried and widows, Co1 7:8, Co1 7:9. Directions to the married, Co1 7:10, Co1 7:11. Directions to men married to heathen women, and to women married to heathen men, Co1 7:12-16. Every man should abide in his vocation, Co1 7:17-24. Directions concerning virgins, and single persons in general, Co1 7:25-28. How all should behave themselves in the things of this life, in reference to eternity, Co1 7:29-31. The trials of the married state, Co1 7:32-35. Directions concerning the state of virginity or celibacy, Co1 7:36-38. How the wife is bound to her husband during his life, and her liberty to marry another after his death, Co1 7:39, Co1 7:40.

I speak this by permission, etc. - It was a constant custom of the more conscientious rabbins, to make a difference between the things which they enjoined on their own judgment, and those which they built on the authority of the law. Thus Rabbi Tancum: "The washing of hands before meat is in our own power; washing after meat is commanded." In relation to this point Dr. Lightfoot produces some examples from the Jewish writers: "The man is commanded concerning begetting and multiplying, but not the woman. And when does the man come under this command? From the age of sixteen or seventeen years; but, if he exceeds twenty years without marrying, behold he violates and renders an affirmative precept vain. The Gemara says: It is forbidden a man to be without a wife; because it is written, It is not good for man to be alone. And whosoever gives not himself to generation and multiplying is all one with a murderer: he is as though he diminished from the image of God, etc." We may understand the apostle here as saying that the directions already given were from his own judgment, and not from any Divine inspiration; and we may take it for granted that where he does not make this observation he is writing under the immediate afflatus of the Holy Spirit.

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 Co1 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.

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, Co1 7:2-5.