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■ 고린도전서 7장
1. 너희의 쓴 말에 대하여는 남자가 여자를 가까이 아니함이 좋으나
Now concerning the things whereof ye wrote unto me : It is good for a man not to touch a woman .
2. 음행의 연고로 남자마다 자기 아내를 두고 여자마다 자기 남편을 두라
Nevertheless , to avoid fornication , let every man have his own wife , and let every woman have her own husband .
3. 남편은 그 아내에게 대한 의무를 다하고 아내도 그 남편에게 그렇게 할지라
Let the husband render unto the wife due benevolence : and likewise also the wife unto the husband .
4. 아내가 자기 몸을 주장하지 못하고 오직 그 남편이 하며 남편도 이와 같이 자기 몸을 주장하지 못하고 오직 그 아내가 하나니
The wife hath not power of her own body , but the husband : and likewise also the husband hath not power of his own body , but the wife .
5. 서로 분방하지 말라 다만 기도할 틈을 얻기 위하여 합의상 얼마 동안은 하되 다시 합하라 이는 너희의 절제 못함을 인하여 사단으로 너희를 시험하지 못하게 하려 함이라
Defraud ye not one the other , except it be with consent for a time , that ye may give yourselves to fasting and prayer ; and come together again , that Satan tempt you not for your incontinency .
6. 그러나 내가 이 말을 함은 권도요 명령은 아니라
But I speak this by permission , and not of commandment .
7. 나는 모든 사람이 나와 같기를 원하노라 그러나 각각 하나님께 받은 자기의 은사가 있으니 하나는 이러하고 하나는 저러하니라
For I would that all men were even as I myself . But every man hath his proper gift of God , one after this manner , and another after that .
8. 내가 혼인하지 아니한 자들과 및 과부들에게 이르노니 나와 같이 그냥 지내는 것이 좋으니라
I say therefore to the unmarried and widows , It is good for them if they abide even as I .
9. 만일 절제할 수 없거든 혼인하라 정욕이 불 같이 타는 것보다 혼인하는 것이 나으니라
But if they cannot contain , let them marry : for it is better to marry than to burn .
10. 혼인한 자들에게 내가 명하노니 (명하는 자는 내가 아니요 주시라) 여자는 남편에게서 갈리지 말고
And unto the married I command , yet not I , but the Lord , Let not the wife depart from her husband :
11. (만일 갈릴지라도 그냥 지내든지 다시 그 남편과 화합하든지 하라) 남편도 아내를 버리지 말라
But and if she depart , let her remain unmarried , or be reconciled to her husband : and let not the husband put away his wife .
12. 그 남은 사람들에게 내가 말하노니 (이는 주의 명령이 아니라) 만일 어떤 형제에게 믿지 아니하는 아내가 있어 남편과 함께 살기를 좋아하거든 저를 버리지 말며
But to the rest speak I , not the Lord : If any brother hath a wife that believeth not , and she be pleased to dwell with him , let him not put her away .
13. 어떤 여자에게 믿지 아니하는 남편이 있어 아내와 함께 살기를 좋아하거든 그 남편을 버리지 말라
And the woman which hath an husband that believeth not , and if he be pleased to dwell with her , let her not leave him .
14. 믿지 아니하는 남편이 아내로 인하여 거룩하게 되고 믿지 아니하는 아내가 남편으로 인하여 거룩하게 되나니 그렇지 아니하면 너희 자녀도 깨끗지 못하니라 그러나 이제 거룩하니라
For the unbelieving husband is sanctified by the wife , and the unbelieving wife is sanctified by the husband : else were your children unclean ; but now are they holy .
15. 혹 믿지 아니하는 자가 갈리거든 갈리게 하라 형제나 자매나 이런 일에 구속 받을 것이 없느니라 그러나 하나님은 화평 중에서 너희를 부르셨느니라
But if the unbelieving depart , let him depart . A brother or a sister is not under bondage in such cases: but God hath called us to peace .
16. 아내 된 자여 네가 남편을 구원할는지 어찌 알 수 있으며 남편된 자여 네가 네 아내를 구원할는지 어찌 알 수 있으리요
For what knowest thou , O wife , whether thou shalt save thy husband ? or how knowest thou , O man , whether thou shalt save thy wife ?
17. 오직 주께서 각 사람에게 나눠주신 대로 하나님이 각 사람을 부르신 그대로 행하라 내가 모든 교회에서 이와 같이 명하노라
But as God hath distributed to every man , as the Lord hath called every one , so let him walk . And so ordain I in all churches .
18. 할례자로 부르심을 받은 자가 있느냐 무할례자가 되지 말며 무할례자로 부르심을 받은 자가 있느냐 할례를 받지 말라
Is any man called being circumcised ? let him not become uncircumcised . Is any called in uncircumcision ? let him not be circumcised .
19. 할례 받는 것도 아무 것도 아니요 할례 받지 아니하는 것도 아무 것도 아니로되 오직 하나님의 계명을 지킬 따름이니라
Circumcision is nothing , and uncircumcision is nothing , but the keeping of the commandments of God .
20. 각 사람이 부르심을 받은 그 부르심 그대로 지내라
Let every man abide in the same calling wherein he was called .
21. 네가 종으로 있을 때에 부르심을 받았느냐 염려하지 말라 그러나 자유할 수 있거든 차라리 사용하라
Art thou called being a servant ? care not for it : but if thou mayest be made free , use it rather .
22. 주 안에서 부르심을 받은 자는 종이라도 주께 속한 자유자요 또 이와 같이 자유자로 있을 때에 부르심을 받은 자는 그리스도의 종이니라
For he that is called in the Lord , being a servant , is the Lord’s freeman : likewise also he that is called , being free , is Christ’s servant .
23. 너희는 값으로 사신 것이니 사람들의 종이 되지 말라
Ye are bought with a price ; be not ye the servants of men .
24. 형제들아 각각 부르심을 받은 그대로 하나님과 함께 거하라
Brethren , let every man , wherein he is called , therein abide with God .
25. 처녀에 대하여는 내가 주께 받은 계명이 없으되 주의 자비하심을 받아서 충성된 자가 되어 의견을 고하노니
Now concerning virgins I have no commandment of the Lord : yet I give my judgment , as one that hath obtained mercy of the Lord to be faithful .
26. 내 생각에는 이것이 좋으니 곧 임박한 환난을 인하여 사람이 그냥 지내는 것이 좋으니라
I suppose therefore that this is good for the present distress , I say, that it is good for a man so to be .
27. 네가 아내에게 매였느냐 놓이기를 구하지 말며 아내에게서 놓였느냐 아내를 구하지 말라
Art thou bound unto a wife ? seek not to be loosed . Art thou loosed from a wife ? seek not a wife .
28. 그러나 장가 가도 죄 짓는 것이 아니요 처녀가 시집 가도 죄 짓는 것이 아니로되 이런 이들은 육신에 고난이 있으리니 나는 너희를 아끼노라
But and if thou marry , thou hast not sinned ; and if a virgin marry , she hath not sinned . Nevertheless such shall have trouble in the flesh : but I spare you .
29. 형제들아 내가 이 말을 하노니 때가 단축하여진 고로 이후부터 아내 있는 자들은 없는 자 같이 하며
But this I say , brethren , the time is short : it remaineth , that both they that have wives be as though they had none ;
30. 우는 자들은 울지 않는 자 같이 하며 기쁜 자들은 기쁘지 않은 자 같이 하며 매매하는 자들은 없는 자 같이 하며
And they that weep , as though they wept not ; and they that rejoice , as though they rejoiced not ; and they that buy , as though they possessed not ;
31. 세상 물건을 쓰는 자들은 다 쓰지 못하는 자 같이 하라 이 세상의 형적은 지나감이니라
And they that use this world , as not abusing it: for the fashion of this world passeth away .
32. 너희가 염려 없기를 원하노라 장가 가지 않은 자는 주의 일을 염려하여 어찌하여야 주를 기쁘시게 할꼬 하되
But I would have you without carefulness . He that is unmarried careth for the things that belong to the Lord , how he may please the Lord :
33. 장가 간 자는 세상 일을 염려하여 어찌하여야 아내를 기쁘게 할꼬 하여 마음이 나누이며
But he that is married careth for the things that are of the world , how he may please his wife .
34. 시집 가지 않은 자와 처녀는 주의 일을 염려하여 몸과 영을 다 거룩하게 하려 하되 시집 간 자는 세상 일을 염려하여 어찌하여야 남편을 기쁘게 할꼬 하느니라
There is difference also between a wife and a virgin . The unmarried woman careth for the things of the Lord , that she may be holy both in body and in spirit : but she that is married careth for the things of the world , how she may please her husband .
35. 내가 이것을 말함은 너희의 유익을 위함이요 너희에게 올무를 놓으려 함이 아니니 오직 너희로 하여금 이치에 합하게 하여 분요함이 없이 주를 섬기게 하려 함이라
And this I speak for your own profit ; not that I may cast a snare upon you , but for that which is comely , and that ye may attend upon the Lord without distraction .
36. 누가 자기의 처녀 딸에 대한 일이 이치에 합당치 못한 줄로 생각할 때에 혼기도 지나고 그같이 할 필요가 있거든 마음대로 하라 이것은 죄 짓는 것이 아니니 혼인하게 하라
But if any man think that he behaveth himself uncomely toward his virgin , if she pass the flower of her age , and need so require , let him do what he will , he sinneth not : let them marry .
37. 그러나 그 마음을 굳게 하고 또 부득이한 일도 없고 자기 뜻대로 할 권리가 있어서 그 처녀 딸을 머물러 두기로 마음에 작정하여도 잘 하는 것이니라
Nevertheless he that standeth stedfast in his heart , having no necessity , but hath power over his own will , and hath so decreed in his heart that he will keep his virgin , doeth well .
38. 그러므로 처녀 딸을 시집 보내는 자도 잘 하거니와 시집 보내지 아니하는 자가 더 잘 하는 것이니라
So then he that giveth her in marriage doeth well ; but he that giveth her not in marriage doeth better .
39. 아내가 그 남편이 살 동안에 매여 있다가 남편이 죽으면 자유하여 자기 뜻대로 시집 갈 것이나 주 안에서만 할 것이니라
The wife is bound by the law as long as her husband liveth ; but if her husband be dead , she is at liberty to be married to whom she will ; only in the Lord .
40. 그러나 내 뜻에는 그냥 지내는 것이 더욱 복이 있으리로다 나도 또한 하나님의 영을 받은 줄로 생각하노라
But she is happier if she so abide , after my judgment : and I think also that I have the Spirit of God .
■ 주석 보기
【고전7:1 JFB】고전7:1-40. Reply to Their Inquiries as to Marriage; the General Principle in Other Things Is, Abide in Your Station, for the Time Is Short.
1. 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. 히13:4, 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 고전7:34, 35, "that ye may attend upon the Lord without distraction." But these are exceptional cases, and in exceptional times, such as those of Paul.
【고전7:1 CWC】[THE CHRISTIAN AND MARRIAGE]
1. It seems a strange inconsistency that a church "puffed up" over an incestuous person in their midst, should have scruples about the lawful marriage of a Christian, but such seems to have been the case. Paul yields the point on which some insisted, that it was desirable for a Christian man to remain single (v. 1), at least at that period and in those circumstances, provided he could do so without sin. But as the temptation in that case would be strong, he advised marriage (v. 2), and also that married persons should live together as becometh the conjugal relationship (vv. 3, 4). Exceptions to this for religious reasons, should be but temporary, lest the same temptation should overtake them as the unmarried (v. 5). By this however, he meant not to command them to marry, but to assure them as Christians of permission to do so (v. 6). He himself was unmarried, but all men did not have the same gift of control in that particular as he (v. 7), hence the advice following (vv. 8, 9).
Separation or Divorce.
2. From the general subject of marriage, he proceeds to that of separation or divorce as between two parties who are believers, which he forbids (vv. 10, 11). As he quotes our Lord in this instance he doubtless has in mind 마5:32, which makes the one exception of adultery. He next touches the question where one is a believer and the other an unbeliever (vv. 12-16). Here he is himself speaking because the particular aspect of the subject is one on which our Lord had not expressed Himself while in the flesh. This shows that he places his own words on the same level of authority as those of our Lord, thus making the strongest claim of inspiration for them. Two such persons, he teaches, were not to separate simply for religious reasons. If a pagan wife wished to remain with her husband who had become converted to Christianity, he was not to divorce her. And if a pagan husband wished to remain with his wife after she had become converted she was not to leave him. The unbelieving partner in either case would be "sanctified" by the other in the sense that the other might continue in the relationship without impairing his or her sanctification (cf. 딤전4:5). The clause, "else were your children unclean," etc., is difficult, but may mean that such children were by the faith of the Christian parent brought into a nearer relationship to God than otherwise. It is to be remembered that this is where marriage was contracted before either husband or wife was converted. Christians are forbidden to contract such marriages. (cf. v. 39 with 고후6:14). Continuing the theme, the apostle says, if the unbelieving partner departs let him or her depart: "a brother or sister is not under bondage in such cases." His meaning is again doubtful. Not under bondage to renounce the Christian faith, or not under bondage to remain unmarried, which? Both views have advocates, but the latter is to be accepted with caution and with the understanding that human courts have rights in the case which Christians are bound to respect (cf. Rom. 14). The interpretation of verse 16 depends somewhat on the accent in reading it. If emphasis be laid on "save," it is a plea to hold on to the unbelieving partner as long as possible in the hope that he or she may be saved. If it be laid on "knowest," it is to relieve the mind of the Christian partner from an undue anxiety in the premises.
3. From the separation of married couples on religious grounds, the apostle digresses to speak of separation in other relationships for the same reason, applying it to Jews and Gentiles (vv. 18, 19), and to bondmen and freemen (vv. 20-24). The idea is that Christianity interferes only indirectly with existing institutions. It makes men free in but not from the responsibilities of their present positions, where those positions are not in themselves sinful. It teaches us to be indifferent in a sense to our external relations.
Celibacy.
4. Celibacy is the theme of verses 25-35, which the apostle opens by saying he is giving his own "judgment" or "opinion," having received "no commandment from the Lord." This means that the Holy Spirit has granted him no revelation or instruction on this particular point, which, while it qualifies the authority by which he speaks on it, does not qualify his inspiration. In other words, he is as truly inspired to say that he is simply giving his own opinion as he is inspired to say anything else. This has an important bearing on the whole question of inspiration, and is an assurance that where the apostle does not state to the contrary, he is always giving us the mind of the Holy Spirit. On general terms he would recommend celibacy because of the "present distress," i. e., the persecution and affliction being experienced by the church (vv. 25-27). While to marry was not sin for either sex, yet he would spare them in the trouble just ahead, and which would bear harder upon the married than the unmarried (v. 28). In this light the verses following are to be interpreted (vv. 29-35).
5. But at verse 36 he is referring to a Christian father's responsibility as to the marriage of his virgin daughter. It was humiliation in a Greek household for such to "pass the flower of her age" unmarried, and if a father felt the need of doing so he might give her in marriage without incurring sin in so doing. Nevertheless, if he acts in the opposite way he is also doing well, or better (vv. 37, 38).
6. The second marriage of widows is the last subject (vv. 39, 40), where the important clause is added that they are to marry "only in the Lord" -- Christians are at liberty only to marry Christians. Paul's opponents in Corinth who held a different view of this matter, claimed to be acting by the Spirit of God, hence the irony of the closing remark, which is an irrefutable testimony to the authority with which he spake, "I think that I also have the Spirit of God," (R. V.).
To avoid misunderstanding, it should be said that we have not here the whole of the apostle's views on marriage, much less the whole of the New Testament teaching about it, but only so much as connects itself with the questions put to him at this time.
【고전7:1 MHCC】The apostle tells the Corinthians that it was good, in that juncture of time, for Christians to keep themselves single. Yet he says that marriage, and the comforts of that state, are settled by Divine wisdom. Though none may break the law of God, yet that perfect rule leaves men at liberty to serve him in the way most suited to their powers and circumstances, of which others often are very unfit judges. All must determine for themselves, seeking counsel from God how they ought to act.
【고전7:2 JFB】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 (고전7:5). The dignity of marriage is set forth by Paul (엡5:25-32), in the fact that it signifies the mystical union between Christ and the Church.
【고전7:3 JFB】3, 4.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 고전7:4).
【고전7:4 JFB】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.
【고전7:5 JFB】5. Defraud … not—namely, of the conjugal duty "due" (고전7:3; compare the Septuagint,출21:10).
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 출19:15; Joe 2:16; Z전7:3).
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" (고전7:9) your natural propensities, which Satan would take advantage of.
【고전7:6 JFB】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, 고전7:2-5.
【고전7:7 JFB】7. even as I—having tile gift of continence (마19:11, 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" (고전7:26).
【고전7:8 JFB】8. to the unmarried—in general, of both sexes (고전7:10, 11).
and widows—in particular.
even as I—unmarried (고전9:5).
【고전7:9 JFB】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.
【고전7:10 JFB】10. not I, but the Lord—(Compare 고전7:12, 25, 40). In ordinary cases he writes on inspired apostolic authority (고전14:37); but here on the direct authority of the Lord Himself (막10:11, 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.
【고전7:10 MHCC】Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, 롬12:18, therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.
【고전7:11 JFB】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 (마5:32).
be reconciled—by appeasing her husband's displeasure, and recovering his good will.
let not … husband put away … wife—In 마5:32 the only exception allowed is, "saving for the cause of fornication."
【고전7:12 JFB】12. to the rest—the other classes (besides "the married," 고전7:10, 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.
【고전7:13 JFB】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 고전7:12, "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.
【고전7:14 JFB】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 딤전4:5); 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 (창17:7). 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 롬11:16). Timothy, the bearer of this Epistle, is an instance in point (행16:1). 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 Irenæus 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].
【고전7:15 JFB】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 신13:6; 마10:35-37; Lu 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 Æcumenius].
but God hath called us to peace—Our Christian calling is one that tends to "peace" (롬12:18), not quarrelling; therefore the believer should not ordinarily depart from the unbelieving consort (고전7:12-14), 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 (마5:32). Better still it would be not to enter into such unequal alliances at all (고전7:40; 고후6:14).
【고전7:16 JFB】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 (고전7:12-14). 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 (벧전3:1) [Calvin]. Or else (고전7:15), 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 (약5:20).
【고전7:17 JFB】17. But—Greek, "If not." "Only." Caution that believers should not make this direction (고전7:16; as Alford explains it) a ground for separating "of themselves" (고전7:12-14). 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.
【고전7:17 MHCC】The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.
【고전7:18 JFB】18. not become uncircumcised—by surgical operation (1 Maccabe에1:15; 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 (행15:1, 5, 24; 갈5:2).
【고전7:19 JFB】19. Circumcision … nothing, but … keeping of … commandments of God—namely, is all in all. In 갈5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in 갈6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."
【고전7:20 JFB】20. the same calling—that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.
【고전7:21 JFB】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 (고전7:20; 갈3:28; 딤전6:2). The Greek, "But if even thou mayest be made free, use it," and the context (고전7:20, 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 (고전7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (고전7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (벧전2:13-18); as, for example, Onesimus did by fleeing (Phm 10-18). The precept (고전7:23), "Become not (so the Greek) the servants of men," implies plainly that slavery is abnormal (compare 레25:42). "Men stealers," or slave dealers, are classed in 딤전1:10, 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.
【고전7:22 JFB】22. the Lord's freeman—(Phm 16)—rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, 요8:36; from the law, 롬8:2; from "circumcision," 고전7:19; 갈5:1.
Christ's servant—(고전9:21). Love makes Christ's service perfect freedom (마11:29, 30; 갈5:13; 벧전2:16).
【고전7:23 JFB】23. be not ye—Greek, "become not ye." Paul here changes from "thou" (고전7:21) to "ye." Ye all are "bought" with the blood of Christ, whatever be your earthly state (고전6:20). "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 (고전3:21, 22; 마23:8-10; 고후11:20); 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 고전7:21, 32-35).
【고전7:24 JFB】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 고전7:20. 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 고전7:21).
【고전7:25 JFB】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 고전7:40; 고전14:37; 살전4:15). 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 (고전7:10, 11) it was a positive command; for the Lord had already made known His will (말2:14, 15; 마5:31, 32). In the third case (고전7:12), the Old Testament commandment of God to put away strange wives (스10:3), Paul by the Spirit revokes.
mercy of the Lord—(딤전1:13). 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.
【고전7:25 MHCC】Considering the distress of those times, the unmarried state was best. Notwithstanding, the apostle does not condemn marriage. How opposite are those to the apostle Paul who forbid many to marry, and entangle them with vows to remain single, whether they ought to do so or not! He exhorts all Christians to holy indifference toward the world. As to relations; they must not set their hearts on the comforts of the state. As to afflictions; they must not indulge the sorrow of the world: even in sorrow the heart may be joyful. As to worldly enjoyments; here is not their rest. As to worldly employment; those that prosper in trade, and increase in wealth, should hold their possessions as though they held them not. As to all worldly concerns; they must keep the world out of their hearts, that they may not abuse it when they have it in their hands. All worldly things are show; nothing solid. All will be quickly gone. Wise concern about worldly interests is a duty; but to be full of care, to have anxious and perplexing care, is a sin. By this maxim the apostle solves the case whether it were advisable to marry. That condition of life is best for every man, which is best for his soul, and keeps him most clear of the cares and snares of the world. Let us reflect on the advantages and snares of our own condition in life; that we may improve the one, and escape as far as possible all injury from the other. And whatever cares press upon the mind, let time still be kept for the things of the Lord.
【고전7:26 JFB】26. I suppose—"I consider."
this—namely, "for a man so to be," that is, in the same state in which he is (고전7:27).
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 (마24:8-21; compare 행11:28).
【고전7:27 JFB】27. Illustrating the meaning of "so to be," 고전7:26. Neither the married (those "bound to a wife") nor the unmarried (those "loosed from a wife") are to "seek" a change of state (compare 고전7:20, 24).
【고전7:28 JFB】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.
【고전7:29 JFB】29. this I say—A summing up of the whole, wherein he draws the practical inference from what precedes (고전15:50).
the time—the season (so the Greek) of this present dispensation up to the coming of the Lord (롬13:11). He uses the Greek expression which the Lord used in Lu 21:8; 막13:33.
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.
【고전7:30 JFB】30. they that weep … wept not—(Compare 고후6:10).
they that buy … possessed not—(Compare 사24:1, 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 (Lu 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 (히10:34).
【고전7:31 JFB】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 Lu 10:40-42). 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 시39:6, "vain show"; 시73:20, "a dream"; 약4:14, "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 (요일2:17). 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.
【고전7:32 JFB】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.
【고전7:34 JFB】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.
【고전7:35 JFB】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 Lu 10:39, Mary; Lu 2:37, "Anna … a widow, who departed not from the temple, but served God with fastings and prayers night and day" (딤전5:5).
distraction—the same Greek as "cumbered" (Lu 10:40, Martha).
【고전7:36 JFB】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" (고전7:37).
let them marry—the daughter and her suitor.
【고전7:36 MHCC】The apostle is thought to give advice here about the disposal of children in marriage. In this view, the general meaning is plain. Children should seek and follow the directions of their parents as to marriage. And parents should consult their children's wishes; and not reckon they have power to do with them, and dictate just as they please, without reason. The whole is closed with advice to widows. Second marriages are not unlawful, so that it is kept in mind, to marry in the Lord. In our choice of relations, and change of conditions, we should always be guided by the fear of God, and the laws of God, and act in dependence on the providence of God. Change of condition ought only to be made after careful consideration, and on probable grounds, that it will be to advantage in our spiritual concerns.
【고전7:37 JFB】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.
【고전7:38 JFB】38. her—The oldest manuscripts have "his own virgin daughter."
but—The oldest manuscripts have "and."
【고전7:39 JFB】39. bound by the law—The oldest manuscripts omit "by the law."
only in the Lord—Let her marry only a Christian (고후6:14).
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