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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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, ver. 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, ver. 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, ver. 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, ver. 25-35. V. He directs them in the disposal of their virgins, ver. 36-38. VI. And closes the chapter with advice to widows how to dispose of themselves in that state, ver. 39, 40.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
7:0: This chapter commences the second part or division of this Epistle, or, "the discussion of those points which had been submitted to the apostle in a letter from the church at Corinth, for his instruction and advice." See the Introduction to the Epistle. The letter in which they proposed the questions which are here discussed, has been lost. It is manifest that, if we now had it, it would throw some light on the answers which Paul has given to their inquiries in this chapter. The first question which is discussed Co1 7:1-9 is, whether it were lawful and proper to enter into the marriage relation. How this question had arisen, it is not now possible to determine with certainty. It is probable, however, that it arose from disputes between those of Jewish extraction, who held not only the lawfulness but the importance of the marriage relation, according to the doctrines of the Old Testament, and certain followers or friends of some Greek philosophers, who might have been the advocates of celibacy.
But "why" they advocated that doctrine is unknown. It is known, however, that many even of the Greek philosophers, among whom were Lycurgus, Thales, Antiphanes, and Socrates (see Grotius), thought that, considering "the untractable tempers of women, and how troublesome and fraught with danger was the education of children," it was the part of wisdom not to enter into the marriage relation. From them may have been derived the doctrine of celibacy in the Christian church; a doctrine that has been the cause of so much corruption in the monastic system, and in the celibacy of the clergy among the papists. The Jews, however, everywhere defended the propriety and duty of marriage. They regarded it as an ordinance of God. And to this day, they hold that a man who has arrived to the age of twenty years, and who has not entered into this relation, unless pRev_ented by natural defects, or by profound study of the law, sins against God. Between these two classes, of those in the church who had been introduced there from these two classes, the question would be agitated whether marriage was lawful and advisable.
Another question which, it seems, had arisen among them was, whether it was proper to continue in the married state in the existing condition of the church, as exposed to trials and persecutions; or whether it was proper for those who had become converted, to continue their relations in life with those who were unconverted. This the apostle discusses in Co1 7:10-24. Probably many supposed that it was unlawful to live with those who were not Christians; and they thence inferred that the relation which subsisted before conversion should be dissolved. And this doctrine they carried to the relation between master and servant, as well as between husband and wife. The general doctrine which Paul states in answer to this is, that the wife was not to depart from her husband Co1 7:10; but if she did, she was not at liberty to marry again, since her former marriage was still binding; Co1 7:11. He added that a believing man, or Christian, should not put away his unbelieving wife Co1 7:12, and that the relation should continue, notwithstanding a difference of religion; and that if a separation ensued, it should be in a peaceful manner, and the parties were not at liberty to marry again; Co1 7:13-17. So, also, in regard to the relation of master and slave. It was not to be violently sundered. The relations of life were not to be broken up by Christianity; but every man was to remain in that rank of life in which he was when he was converted, unless it could be changed in a peaceful and lawful manner; Co1 7:18-24.
A third subject submitted to him was, whether it was advisable, in existing circumstances, that the unmarried virgins who were members of the church should enter into the marriage relation; 1Co. 7:25-40. This the apostle answers in the remainder of the chapter. The sum of his advice on that question is, that it would be lawful for them to marry, but that it was not then advisable; and that, at all events, they should so act as to remember that life was short, and so as not be too much engrossed with the affairs of this life, but should live for eternity. He said that though it was lawful, yet:
(1) In their present distress it might be unadvisable; Co1 7:26.
(2) that marriage tended to an increase of care and anxiety, and it might not be proper then to enter into that relation; Co1 7:32-35.
(3) that they should live to God; Co1 7:29-31.
(4) that a man should not be oppressive and harsh toward his daughter, or toward one under his care; but that, if it would be severe in him to forbid such a marriage, he should allow it; Co1 7:36. And,
(5) That on the whole it was advisable, under existing circumstances, not to enter into the marriage relation; Co1 7:38-40.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 7:1, He treats of marriage; Co1 7:4, shewing it to be a remedy against fornication, Co1 7:10. and that the bond thereof ought not lightly to be dissolved; Co1 7:20, Every man must be content with his vocation; Co1 7:25, Virginity wherefore to be embraced; Co1 7:35, and for what respects we may either marry, or abstain from marrying.
Geneva 1599
Now (1) concerning the things (a) whereof ye wrote unto me: [It is] (b) good for a man not to touch a woman.
(1) He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands.
(a) Concerning those matters about which you wrote to me.
(b) Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.
John Gill
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, 1Cor 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, 1Cor 7:2 and therefore advises both parties in such a state to yield due benevolence to each other, 1Cor 7:3 giving this as a reason for it, that neither of them had power over their own bodies, but over each other's, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 7:17 and which he exemplifies by particular instances, as that those who are called in circumcision, or in uncircumcision, should abide so, 1Cor 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, 1Cor 7:19 wherefore the general rule is repeated, that it might be the more regarded and observed, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 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, 1Cor 7:40.
John Wesley
It is good for a man - Who is master of himself. Not to touch a women - That is, not to marry. So great and many are the advantages of a single life.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:17:1: Այլ վասն որոյ գրեցէքն առ իս, բարիո՛ք է մարդոյ ՚ի կի՛ն մարդ չմերձենալ[3725]։ [3725] Օրինակ մի. Արդ վասն որոյ գրեցէքն։
1 Այժմ, այն բաների մասին, որ ինձ գրել էիք: Լաւ է տղամարդու համար կին արարածին չմերձենալ:
7 Արդ՝ այն բաներուն համար, որ դուք ինծի գրեցիք, աղէկ է մարդուս որ կնոջ չմօտենայ։
Այլ վասն որոյ գրեցէքն առ իս, բարւոք է մարդոյ ի կին մարդ չմերձենալ:

7:1: Այլ վասն որոյ գրեցէքն առ իս, բարիո՛ք է մարդոյ ՚ի կի՛ն մարդ չմերձենալ[3725]։
[3725] Օրինակ մի. Արդ վասն որոյ գրեցէքն։
1 Այժմ, այն բաների մասին, որ ինձ գրել էիք: Լաւ է տղամարդու համար կին արարածին չմերձենալ:
7 Արդ՝ այն բաներուն համար, որ դուք ինծի գրեցիք, աղէկ է մարդուս որ կնոջ չմօտենայ։
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7:11: А о чем вы писали ко мне, то хорошо человеку не касаться женщины.
7:1  περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·
7:1. Περὶ (About) δὲ (moreover) ὧν ( of-which ) ἐγράψατε, (ye-scribed,"καλὸν (seemly) ἀνθρώπῳ (unto-a-mankind) γυναικὸς (of-a-woman) μὴ (lest) ἅπτεσθαι : ( to-fasten )
7:1. de quibus autem scripsistis bonum est homini mulierem non tangereNow concerning the things whereof you wrote to me: It is good for a man not to touch a woman.
1. Now concerning the things whereof ye wrote: It is good for a man not to touch a woman.
7:1. Now concerning the things about which you wrote to me: It is good for a man not to touch a woman.
7:1. Now concerning the things whereof ye wrote unto me: [It is] good for a man not to touch a woman.
Now concerning the things whereof ye wrote unto me: [It is] good for a man not to touch a woman:

1: А о чем вы писали ко мне, то хорошо человеку не касаться женщины.
7:1  περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·
7:1. de quibus autem scripsistis bonum est homini mulierem non tangere
Now concerning the things whereof you wrote to me: It is good for a man not to touch a woman.
7:1. Now concerning the things about which you wrote to me: It is good for a man not to touch a woman.
7:1. Now concerning the things whereof ye wrote unto me: [It is] good for a man not to touch a woman.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-9: В Коринфской Церкви, в противовес прежней языческой распущенности нравов, некоторые христиане стали отстаивать ту мысль, что даже и в брак вступать христианину не подобает, а уже вступившим следует жить порознь - мужу с женою. Такие противники брака, вероятно, появились среди христиан, обращенных Ап. Павлом, который сам был не женат и, как видно из настоящей главы, отдавал предпочтение девству пред супружеством. Апостол и должен был теперь решить, как христианин должен смотреть на брак, и он делает это в настоящем отделе. Главная мысль, которую он здесь проводит, состоит в том, что хотя безбрачие имеет само по себе преимущество пред браком, тем не менее, на практике вступление в брак должно быть явлением самым обычным. Точно также и бракосочетавшиеся должны жить как муж и жена.

1: А о чем вы писали... Ап. доселе сам от себя ставил вопросы. Теперь он обращается к решению вопросов, поставленных ему в письме, которое прислали ему коринфяне. - Хорошо(kalon). Некоторые (напр. блаж. Иероним) понимают этот термин в нравственном смысле (хорошо, т. е. угодно Богу) и потому выводят отсюда заключение, что касаться женщины как жены вообще худо, безнравственно. Но такое толкование идет прямо в разрез с тем высоким представлением о браке, которое Ап. Павел дает, напр., в посл. к Ефесянам (гл. V:25-33). Другие понимают этот термин в смысле указания на простую полезность девства (хорошо т. е. удобно, полезно во многих отношениях). Хотя из сравнения Ев. Матфея V:29: и XVIII:8, где в одном случае стоит слово хорошо(kalon), а в другом полезно (sumferein), и можно заключать о вероятности такого объяснения, тем не менее сомнительно, чтобы Ап. Павел понимал под словом kalon только внешнее удобство, внешнюю выгоду. У греков понятие kalon означало скорее нечто красивое, благопристойное, чем непременно украшается истинная добродетель. Ап. точно также, по всему вероятию, употребляет его в этом смысле - вед он писал грекам! Безбрачие является для него вполне пригодным и почетным состоянием, в котором не делается никакого оскорбления нравственному идеалу. Основание для такого утверждения Ап. мог находить в примере Самого Господа Иисуса Христа, в Котором мы имеем высшее осуществление нравственной красоты в человеческой форме, а также и в словах Христа о том, что в будущей жизни люди не будут вступать в брак (Лк XX:34, 35). Из последних слов ясно, что идеал христианский в лице не женатого осуществляется еще полнее и ярче, чем в лице женатого. Если же в кн. Бытия и содержатся слова: "не хорошо человеку быть одному" (Быт II:18), то эти слова были сказаны тогда, когда человек в полном смысле слова был один. В настоящее же время это одиночество не имеет того характера, какой оно имело для Адама: кругом человека неженатого всегда есть люди, в общении с которыми он может жить, а главное, - человек христианин состоит в тесном общении с своими братьями по Церкви и с Самим Главою Церкви - Господом Иисусом Христом. - Но нужно заметить, что Ап. вовсе не говорит, чтобы безбрачие само по себе было священнее, святее, чем жизнь в браке. Он хочет сказать только, что оно не заключает в себе ничего не благопристойного, неподобающего христианину. - Касаться женщины - сочетаться с женщиною или вступать в брак (Иоанн Злат. ).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Against Fornication.A. D. 57.
1 Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman. 2 Nevertheless, to avoid fornication, let every man have his own wife, and let every woman have her own husband. 3 Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband. 4 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 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 But I speak this by permission, and not of commandment. 7 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 I say therefore to the unmarried and widows, It is good for them if they abide even as I. 9 But if they cannot contain, let them marry: for it is better to marry than to burn.

The apostle comes now, as a faithful and skilful casuist, to answer some cases of conscience which the Corinthians had proposed to him. Those were things whereof they wrote to him, v. 1. As the lips of ministers should keep knowledge, so the people should ask the law at their mouths. The apostle was as ready to resolve as they were to propose their doubts. In the former chapter, he warns them to avoid fornication; here he gives some directions about marriage, the remedy God had appointed for it. He tells them in general,

I. That it was good, in that juncture of time at least, to abstain from marriage altogether: It is good for a man not to touch a woman (not to take her to wife), by good here not understanding what is so conformable to the mind and will of God as if to do otherwise were sin, an extreme into which many of the ancients have run in favour of celibacy and virginity. Should the apostle be understood in this sense, he would contradict much of the rest of his discourse. But it is good, that is, either abstracting from circumstances there are many things in which the state of celibacy has the advantage above the marriage state; or else at this juncture, by reason of the distress of the Christian church, it would be a convenience for Christians to keep themselves single, provided they have the gift of continency, and at the same time can keep themselves chaste. The expression also may carry in it an intimation that Christians must avoid all occasions of this sin, and flee all fleshly lusts, and incentives to them; must neither look on nor touch a woman, so as to provoke lustful inclinations. Yet,

II. He informs them that marriage, and the comforts and satisfactions of that state, are by divine wisdom prescribed for preventing fornication (v. 2), Porneias--Fornications, all sorts of lawless lust. To avoid these, Let every man, says he, have his own wife, and every woman her own husband; that is, marry, and confine themselves to their own mates. And, when they are married, let each render the other due benevolence (v. 3), consider the disposition and exigency of each other, and render conjugal duty, which is owing to each other. For, as the apostle argues (v. 4), in the married state neither person has power over his own body, but has delivered it into the power of the other, the wife hers into the power of the husband, the husband his into the power of the wife. Note, Polygamy, or the marriage of more persons than one, as well as adultery, must be a breach of marriage-covenants, and a violation of the partner's rights. And therefore they should not defraud one another of the use of their bodies, nor any other of the comforts of the conjugal state, appointed of God for keeping the vessel in sanctification and honour, and preventing the lusts of uncleanness, except it be with mutual consent (v. 5) and for a time only, while they employ themselves in some extraordinary duties of religion, or give themselves to fasting and prayer. Note, Seasons of deep humiliation require abstinence from lawful pleasures. But this separation between husband and wife must not be for a continuance, lest they expose themselves to Satan's temptations, by reason of their incontinence, or inability to contain. Note, Persons expose themselves to great danger by attempting to perform what is above their strength, and at the same time not bound upon them by any law of God. If they abstain from lawful enjoyments, they may be ensnared into unlawful ones. The remedies God hath provided against sinful inclinations are certainly best.

III. The apostle limits what he had said about every man's having his own wife, &c. (v. 2): I speak this by permission, not of command. He did not lay it as an injunction upon every man to marry without exception. Any man might marry. No law of God prohibited the thing. But, on the other hand, not law bound a man to marry so that he sinned if he did not; I mean, unless his circumstances required it for preventing the lust of uncleanness. It was a thing in which men, by the laws of God, were in a great measure left at liberty. And therefore Paul did not bind every man to marry, though every man had an allowance. No, he could wish all men were as himself (v. 7), that is, single, and capable of living continently in that state. There were several conveniences in it, which at that season, if not at others, made it more eligible in itself. Note, It is a mark of true goodness to wish all men as happy as ourselves. But it did not answer the intentions of divine Providence as well for all men to have as much command of this appetite as Paul had. It was a gift vouchsafed to such persons as Infinite Wisdom thought proper: Every one hath his proper gift of God, one after this manner and another after that. Natural constitutions vary; and, where there may not be much difference in the constitution, different degrees of grace are vouchsafed, which may give some a greater victory over natural inclination than others. Note, The gifts of God, both in nature and grace, are variously distributed. Some have them after this manner and some after that. Paul could wish all men were as himself, but all men cannot receive such a saying, save those to whom it is given, Matt. xix. 11.

IV. He sums up his sense on this head (v. 9, 10): I say therefore to the unmarried and widows, to those in a state of virginity or widowhood, It is good for them if they abide even as I. There are many conveniences, and especially at this juncture, in a single state, to render it preferable to a married one. It is convenient therefore that the unmarried abide as I, which plainly implies that Paul was at that time unmarried. But, if they cannot contain, let them marry; for it is better to marry than to burn. This is God's remedy for lust. The fire may be quenched by the means he has appointed. And marriage, with all its inconveniences, is much better than to burn with impure and lustful desires. Marriage is honourable in all; but it is a duty in those who cannot contain nor conquer those inclinations.
Adam Clarke: Commentary on the Bible - 1831
7:1: The things whereof ye wrote unto me - It is sufficiently evident that the principal part of this epistle was written in answer to some questions which had been sent to the apostle in a letter from the Corinthian Church; and the first question seems to be this: "Is it proper for a man to marry in the present circumstances of the Church?" The question concerning the expediency or inexpediency of marriage was often agitated among the ancient philosophers; and many, though inclined to decide against it, because of the troubles and cares connected with it, tolerated it in their opinions; because, though an evil, it was judged to be a necessary evil. The words of Menander are full to this effect: Γαμειν, εαν τις την αληθειαν σκοπῃ, κακον μεν εστιν, αλλ' αναγκαιον κακον· "If a man consider marriage in a proper point of view, it is an evil; but then it is a necessary evil." Metellus Numidicus spoke of it nearly in the same way. Si sine uxore possemus, Quirites, esse, omnes ea molestia careremus; sed quoniam ita natura tradidit, ut nec Cum Illis salis commode, nec Sine Illis ullo modo vivi possit, saluti perpetus potius quam brevi voluptati consulendum. "If, O ye Romans, we could live unmarried, we should be saved from a great deal of trouble; but, seeing that nature has so ordered it that we cannot live very comfortably with wives, and without them cannot live at all, marriage should be adopted, not for the sake of the short-lived pleasure, but rather for perpetual safety." But this was not the common opinion; the Jews absolutely required that every man should marry, and reputed those as murderers who did not. - See on Co1 7:6 (note). By the laws of Lycurgus unmarried persons were prohibited from seeing the public games. By the laws of the Spartans bachelors were punished. And Plato declares all such unworthy of any honor. And to this the commentator says, Amen.
Not to touch a woman - Γυναικος μη ἁπτεσθαι· The learned reader need not be informed in what sense ἁπτομαι is used among the Greeks, and langere among the Latins. For examples Wetstein may be consulted.
Albert Barnes: Notes on the Bible - 1834
7:1: Now, concerning ... - In reply to your inquiries. The first, it seems, was in regard to the propriety of marriage; that is, whether it was lawful and expedient.
It is good - It is well. It is fit, convenient, or, it is suited to the present circumstances, or, the thing itself is well and expedient in certain circumstances. The apostle did not mean that marriage was unlawful, for he says Heb 13:4 that "marriage is honorable in all." But he here admits, with one of the parties in Corinth, that it was well, and proper in some circumstances, not to enter into the marriage relation; see Co1 7:7-8, Co1 7:26, Co1 7:28, Co1 7:31-32.
Not to touch a woman - Not to be connected with her by marriage. Xenophon (Cyro. b. 1) uses the same word (ἅπτω haptō, "to touch") to denote marriage; compare Gen 20:4, Gen 20:6; Gen 26:11; Pro 6:29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:1: good: Co1 7:8, Co1 7:26, Co1 7:27, Co1 7:37, Co1 7:38; Mat 19:10, Mat 19:11
touch: Gen 20:6; Rut 2:9; Pro 6:29
John Gill
Now concerning the things whereof ye wrote unto me,.... Though the false apostles had greatly influenced the members of this church, yet there were many among them that had a very great respect for the apostle, and kept up a correspondence with him, though at a distance from him, by writing; in which way they informed him of their doubts and difficulties, that arose in their minds about certain things, and desired his judgment in them, to which they paid a very great deference. The things they wrote to him about, here referred to, may be collected from the contents of this chapter, and some others following; as whether a Christian man ought not to abstain from the use of women; whether a believer ought to live with an unbelieving yoke fellow; whether such as had been circumcised should not make use of some methods to draw on the foreskin of their flesh; whether apprentices, who were called by the grace of God, ought to serve out their time with their masters; and concerning celibacy or virginity, the eating of things offered to idols, and the maintenance of ministers: and he begins with the first; to which he answers,
Tit is good for a man not to touch a woman; which is to be understood, not of merely touching a woman, which can neither be criminal, nor in all cases inexpedient, or be attended with any ill, or dangerous consequences; nor of the matrimonial contract, which is lawful and honourable; but of the act of carnal copulation with a woman: in this sense the Jews use the phrase,
"there are three (they say (r)) that fled from transgression, and the blessed God joined his name with them; and they are these, Joseph, and Joel, and Phalti. Joseph, as appears from what is said, Ps 81:5 "a testimony in Joseph is his name"; what is the meaning of the phrase "in Joseph?" this testifies concerning him, , "that he did not touch Potiphar's wife" (i.e. he did not lie with her); Jael, as is clear from what is said, Judg 4:18 "and Jael went forth to meet Sisera, and she covered him with a mantle"; what is the meaning of the phrase, (which is rendered, "with a mantle";) our Rabbins here (in Babylon) say with a linen cloth; but our Rabbins there (in the land of Israel) say with bed clothes; says Resh Lekish, if we run over the whole Scripture, we shall not find any household goods so called; wherefore what is it? it is all one as , "my name is thus": and the meaning is, my name witnesses concerning her, , "that that wicked one (Sisera) did not touch her" (s); (i.e. had not carnal knowledge of her;) Phalti, as is evident from hence, one Scripture says, "and Saul gave Michal his daughter to Phalti", 1Kings 25:44 and another Scripture says Phaltiel; sometimes he is called Phalti, and sometimes he is called Phaltiel; who takes Phalti? and who gives Phaltiel? but I testify concerning him; , "that he did not touch David's wife"; (i.e. did not lie with her;)''
see Gen 20:6. And in this sense also is the word "touch" used, both by Greek and Latin authors. The apostle's meaning is not that it is unlawful to marry, or that it is sinful to lie with a woman in lawful wedlock; but that it is much better, and more expedient on several accounts, to abstain from the use of women, when persons have the gift of continency.
(r) Vajikra Rabba, sect. 23. fol. 164. 4. & 165. 1. Vid Shemot Rabba, sect. 1. fol. 91. 4. (s) Vid. Kimchi in Jud. iv. 18.
7:27:2: Բայց վասն պոռնկութեան, իւրաքանչի՛ւրոք զի՛ւր կին կալցի, եւ իւրաքանչիւրոք կին՝ զի՛ւր այր կալցի՛[3726]։ [3726] Ոմանք. Զիւր կինն կալցի. եւ իւրաքանչիւր կին զիւր այրն կալցի։
2 Բայց, չպոռնկանալու համար, իւրաքանչիւր մարդ թող իր կինը ունենայ, եւ ամէն կին՝ իր մարդը:
2 Բայց պոռնկութիւնը արգիլելու համար ամէն մարդ թող իր կինը ունենայ ու ամէն կին՝ իր այրը։
Բայց վասն պոռնկութեան իւրաքանչիւր ոք զիւր կին կալցի, եւ իւրաքանչիւր ոք կին զիւր այր կալցի:

7:2: Բայց վասն պոռնկութեան, իւրաքանչի՛ւրոք զի՛ւր կին կալցի, եւ իւրաքանչիւրոք կին՝ զի՛ւր այր կալցի՛[3726]։
[3726] Ոմանք. Զիւր կինն կալցի. եւ իւրաքանչիւր կին զիւր այրն կալցի։
2 Բայց, չպոռնկանալու համար, իւրաքանչիւր մարդ թող իր կինը ունենայ, եւ ամէն կին՝ իր մարդը:
2 Բայց պոռնկութիւնը արգիլելու համար ամէն մարդ թող իր կինը ունենայ ու ամէն կին՝ իր այրը։
zohrab-1805▾ eastern-1994▾ western am▾
7:22: Но, [во избежание] блуда, каждый имей свою жену, и каждая имей своего мужа.
7:2  διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω.
7:2. διὰ (through) δὲ (moreover) τὰς (to-the-ones) πορνείας (to-harlotings-of) ἕκαστος (each) τὴν (to-the-one) ἑαυτοῦ (of-self) γυναῖκα (to-a-woman) ἐχέτω, (it-should-hold) καὶ (and) ἑκάστη (each) τὸν (to-the-one) ἴδιον (to-private-belonged) ἄνδρα (to-a-man) ἐχέτω. (it-should-hold)
7:2. propter fornicationes autem unusquisque suam uxorem habeat et unaquaeque suum virum habeatBut for fear of fornication, let every man have his own wife: and let every woman have her own husband.
2. But, because of fornications, let each man have his own wife, and let each woman have her own husband.
7:2. But, because of fornication, let each man have his own wife, and let each woman have her own husband.
7:2. Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband.
Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband:

2: Но, [во избежание] блуда, каждый имей свою жену, и каждая имей своего мужа.
7:2  διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω.
7:2. propter fornicationes autem unusquisque suam uxorem habeat et unaquaeque suum virum habeat
But for fear of fornication, let every man have his own wife: and let every woman have her own husband.
7:2. But, because of fornication, let each man have his own wife, and let each woman have her own husband.
7:2. Nevertheless, [to avoid] fornication, let every man have his own wife, and let every woman have her own husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: Но сколь ни почтенно само по себе безбрачное состояние, оно не может быть явлением обычным и общим правилом жизни. - Но во избежание блуда(taV porneiaV). Это множественное число (от porneia) напоминает о множестве искушений и грехов этого рода, существовавших в Коринфе. - Каждый - каждая - конечно за теми исключениями, какие указаны в стихах 7: (особое дарование к безбрачной жизни) и 25-28: (о девах). - Некоторые толкователи видят в этом месте унижение брака, который, по апостолу, имеет как будто только отрицательное значение, как защита от разных проявлений блуда. Говорят, что по Апостолу выходит, что брак есть зло, хотя и меньшее, совершать которое нужно только для избежания большего зла. Но на это возражение нужно сказать, что Ап. вовсе и не хотел здесь предлагать какую-нибудь свою теорию о браке: он только отвечает на предложенный ему коринфянами вопрос. А ст. 14-й рассматриваемой главы и ст. 3-й главы ХІ-й, где брак поставлен в соотношение с отношением между Христом и человеком, а затем между Богом Отцом и Христом, ясно свидетельствуют о том, что Ап. Павел имел достаточно определенное представление о нравственной стороне брачного соединения.
Adam Clarke: Commentary on the Bible - 1831
7:2: To avoid fornication - Δια τας πορνειας· verto, propter exercendam libidinem, vel ut libidinem licite exercere liceat. Probo hanc notionem ex Hebraeo, ibi זנה, zanah, est libidinem exercere, Hos 4:10 : For they shall eat and not have enough; they shall commit whoredom, תזנו, libidinem exercebunt, and shall not increase. Here the prophet certainly does not speak of whoredom in our sense of the word; for the persons he mentions expected to have children, which cannot be said of those who are addicted to improper connections: the prophet speaks concerning married persons, whom he threatens with a privation of children, notwithstanding libidinem exercebant in order to have numerous families. See Schoettgen. The following verse shows that this is the apostle's meaning.
Let every man have his own wife - Let every man have one woman, his own; and every woman one man, her own. Here, plurality of wives and husbands is most strictly forbidden; and they are commanded to marry for the purpose of procreating children.
In the Jewish constitutions there are some things not only curious, but useful, respecting marriage. "There are four causes which induce men to marry:
1. Impure desire;
2. To get riches;
3. To become honorable;
4. For the glory of God.
Those who marry through the first motive beget wicked and rebellious children. Those who marry for the sake of riches have the curse of leaving them to others. Those who marry for the sake of aggrandizing their family, their families shall be diminished. Those who marry to promote the glory of God, their children shall be holy, and by them shall the true Church be increased."
Albert Barnes: Notes on the Bible - 1834
7:2: Nevertheless - But (δὲ de). Though this is to be admitted as proper where it can be done, when a man has entire control of himself and his passions, and though in present circumstances it would be expedient, yet it may be proper also to enter into the marriage connection.
To avoid fornication - Greek On account of διὰ dia fornication. The word fornication is used here in the large sense of licentiousness in general. For the sake of the purity of society, and to avoid the evils of sensual indulgence, and the corruptions and crimes which attend an illicit contact, it is proper that the married state should be entered. To this vice they were particularly exposed in Corinth. See the introduction. Paul would keep the church from scandal. How much evil, how much deep pollution, how many abominable crimes would have been avoided, which have since grown out of the monastic system, and the celibacy of the clergy among the papists, if Paul's advice had been followed by all professed Christians! Paul says that marriage is honorable, and that the relations of domestic life should be formed to avoid the evils which would otherwise result. The world is the witness of the evils which flow from the neglect of his advice. Every community where the marriage tie has been lax and feeble, or where it has been disregarded or dishonored, has been full of pollution, and it will always be. Society is pure and virtuous, just as marriage is deemed honorable, and as its vows are adhered to and preserved.
Let every man ... - Let the marriage vow be honored by all.
Have his own wife - And one wife to whom he shall be faithful. Polygamy is unlawful under the gospel; and divorce is unlawful. Let every man and woman, therefore, honor the institution of God, and avoid the evils of illicit indulgence.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:2: to avoid: Co1 7:9, Co1 6:18; Pro 5:18, Pro 5:19; Ti1 4:3
let: Pro 18:22, Pro 19:14; Mal 2:14; Eph 5:28, Eph 5:33
John Gill
Nevertheless, to avoid fornication,.... Or "fornications"; meaning either the frequent commission of that sin; or all sorts of uncleanness and pollution, which may be avoided by wedlock, and the proper use of the marriage bed, where the gift of continency is not bestowed: wherefore to prevent unlawful copulations, as of single persons with one another, or of a married person with a single one, the apostle advises, as being what is right and proper,
let every man have his own wife, and let every woman have her own husband; that is, let every man that has a wife enjoy her, and make use of her, and let every woman that has an husband, receive him into her embraces; for these words are not to be understood of unmarried persons entering into a marriage state, for the words suppose them in such a state, but of the proper use of the marriage bed; and teach us that marriage, and the use of it, are proper remedies against fornication; and that carnal copulation of a man with a woman ought only to be of husband and wife, or of persons in a married state; and that all other copulations are sinful; and that polygamy is unlawful; and that one man is to have but one wife, and to keep to her; and that one woman is to have but one husband, and to keep to him.
John Wesley
Yet, when it is needful, in order to avoid fornication, let every man have his own wife. His own - For Christianity allows no polygamy.
Robert Jamieson, A. R. Fausset and David Brown
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 5:25-32), in the fact that it signifies the mystical union between Christ and the Church.
7:37:3: Կնոջ՝ ա՛յր իւր, զպարտն հատուսցէ՛. նոյնպէս եւ կինն՝ ա՛ռն իւրում[3727]։ [3727] Օրինակ մի. Կնոջն՝ այր զիւր պարտսն հա՛՛։ Բազումք. Զպարտսն հատուսցէ... եւ կին՝ առն իւ՛՛։
3 Թող մարդը կնոջ հանդէպ իր պարտքը կատարի, նոյն ձեւով եւ կինը՝ իր մարդու հանդէպ.
3 Այրը թող իր կնոջ պարտքը վճարէ, նոյնպէս կինն ալ՝ իր էրկան։
Կնոջ այր իւր զպարտն հատուսցէ, նոյնպէս եւ կինն` առն իւրում:

7:3: Կնոջ՝ ա՛յր իւր, զպարտն հատուսցէ՛. նոյնպէս եւ կինն՝ ա՛ռն իւրում[3727]։
[3727] Օրինակ մի. Կնոջն՝ այր զիւր պարտսն հա՛՛։ Բազումք. Զպարտսն հատուսցէ... եւ կին՝ առն իւ՛՛։
3 Թող մարդը կնոջ հանդէպ իր պարտքը կատարի, նոյն ձեւով եւ կինը՝ իր մարդու հանդէպ.
3 Այրը թող իր կնոջ պարտքը վճարէ, նոյնպէս կինն ալ՝ իր էրկան։
zohrab-1805▾ eastern-1994▾ western am▾
7:33: Муж оказывай жене должное благорасположение; подобно и жена мужу.
7:3  τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῶ ἀνδρί.
7:3. τῇ (Unto-the-one) γυναικὶ (unto-a-woman) ὁ (the-one) ἀνὴρ (a-man) τὴν (to-the-one) ὀφειλὴν (to-a-debt) ἀποδιδότω, (it-should-give-off,"ὁμοίως (unto-along-belonged) δὲ (moreover) καὶ (and) ἡ (the-one) γυνὴ (a-woman) τῷ (unto-the-one) ἀνδρί. (unto-a-man)
7:3. uxori vir debitum reddat similiter autem et uxor viroLet the husband render the debt to his wife: and the wife also in like manner to the husband.
3. Let the husband render unto the wife her due: and likewise also the wife unto the husband.
7:3. A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.
7:3. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband:

3: Муж оказывай жене должное благорасположение; подобно и жена мужу.
7:3  τῇ γυναικὶ ὁ ἀνὴρ τὴν ὀφειλὴν ἀποδιδότω, ὁμοίως δὲ καὶ ἡ γυνὴ τῶ ἀνδρί.
7:3. uxori vir debitum reddat similiter autem et uxor viro
Let the husband render the debt to his wife: and the wife also in like manner to the husband.
7:3. A husband should fulfill his obligation to his wife, and a wife should also act similarly toward her husband.
7:3. Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Но чтобы брак достигал своей цели, для этого жить в браке нужно так, как требует этого самое существо этого установления: нужно исполнять каждому супругу свой супружеский долг (большинство древних рукописей читают только это слово - долг(thn ofeilhn), а не должное благорасположение(thn ofeilomenhn eunoian): оба супруга обязаны жертвовать друг другу своей личной независимостью. Отсюда-то безбрачие - хорошо(kalon). - Не уклоняйтесь.... Прерывать брачные сношения, по апостолу, можно только 1) по обоюдному согласию; 2) на время, на некоторый срок и 3) для упражнения в делах благочестия - именно для молитвы (прибавка: для поста имеется только в очень малом числе рукописей).
Adam Clarke: Commentary on the Bible - 1831
7:3: Let the husband render unto the wife due benevolence - Την οφειλομενην ευνοιαν· Though our version is no translation of the original, yet few persons are at a loss for the meaning, and the context is sufficiently plain. Some have rendered the words, not unaptly, the matrimonial debt, or conjugal duty - that which a wife owes to her husband, and the husband to his wife; and which they must take care mutually to render, else alienation of affection will be the infallible consequence, and this in numberless instances has led to adulterous connections. In such cases the wife has to blame herself for the infidelity of her husband, and the husband for that of his wife. What miserable work has been made in the peace of families by a wife or a husband pretending to be wiser than the apostle, and too holy and spiritual to keep the commandments of God!
Albert Barnes: Notes on the Bible - 1834
7:3: Let the husband ... - "Let them not imagine that there is any virtue in bring separate from each other, as if they were in a state of celibacy" - "Doddridge." They are bound to each other; in every way they are to evince kindness, and to seek to promote the happiness and purity of each other. There is a great deal of delicacy used here by Paul, and his expression is removed as far as possible from the grossness of pagan writers. His meaning is plain; but instead of using a word to express it which would be indelicate and offensive, he uses one which is not indelicate in the slightest degree. The word which he uses εὔνοιαν eunoian," benevolence") denotes kindness, good-will, affection of mind. And by the use of the word "due" ὀφειλομένην opheilomenē n, he reminds them of the sacredness of their vow, and of the fact that in person, property, and in every respect, they belong to each other. It was necessary to give this direction, for the contrary might have been regarded as proper by many who would have supposed there was special virtue and merit in living separate from each other; as facts have shown that many have imbibed such an idea - and it was not possible to give the rule with more delicacy than Paul has done. Many mss., however, instead of "due benevolence," read ὀφειλὴν opheilē n, "a debt, or that which is owed;" and this reading has been adopted by Griesbach in the text. Homer, with a delicacy not unlike the apostle Paul, uses the word φιλότητα filotē ta, "friendship," to express the same idea.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:3: Exo 21:10; Pe1 3:7
Geneva 1599
(2) Let the husband render unto the wife (c) due benevolence: and likewise also the wife unto the husband.
(2) Secondly, he shows that the parties married must with singular affection entirely love one another.
(c) The word "due" contains all types of benevolence, though he speaks more of one sort than of the other, in that which follows.
John Gill
Let the husband render unto the wife due benevolence,.... The Syriac version renders it, , "due love"; and so the Arabic; and may include all the offices of love, tenderness, humanity, care, provision, and protection, which are to be performed by the husband to his wife; though it seems chiefly, if not solely, here to respect what is called, Ex 21:10 "her marriage duty", as distinct from food and raiment to be allowed her; and what is meant by it the Jewish doctors will tell us: one says (t), it is , "the use of the marriage bed"; and, says another (u), , "it is to lie with her", according to the way of all the earth. And so the phrase here, "due benevolence", is an euphemism, and designs the act of coition; which as it is an act of love and affection, a sign of mutual benevolence, so of justice; it is a due debt from divine ordination, and the matrimonial contract. The Jewish doctors have fixed and settled various canons (w) concerning the performance, of this conjugal debt: and the apostle may not be altogether without some view to the rules and customs which obtained in his own nation.
And, likewise also the wife unto the husband; she is not to refuse the use of the bed when required, unless there is some just impediment, otherwise she comes under the name of a "rebellious wife"; concerning whom, and her punishment, the Jews (x) give the following rules:
"a woman that restrains her husband from the use of the bed, is called rebellious; and when they ask her why she rebels, if she says, because it is loathsome to me, and I cannot lie with him; then they oblige him to put her away directly, without her dowry; and she may not take any thing of her husband's, not even her shoe strings, nor her hair lace; but what her husband did not give her she may take, and go away: and if she rebels against her husband, on purpose to afflict him, and she does to him so or so, and despises him, they send to her from the sanhedrim, and say to her, know thou, that if thou continuest in thy rebellion, thou shalt not prosper? and after that they publish her in the synagogues and schools four weeks, one after another, and say, such an one has rebelled against her husband; and after the publication, they send and say to her, if thou continuest in thy rebellion, thou wilt lose thy dowry; and they appoint her twelve months, and she has no sustenance from her husband all that time; and she goes out at the end of twelve months without her dowry, and returns everything that is her husband's.''
This account, with a little variation, is also given by Maimonides (y).
(t) Mosis Kotsensis Mitzvot Tora, praecept. neg. 81. Sol. Jarchi in Exod. xxi. 10. (u) Maimon. Hilch. Isbot, c. 12. sect. 2. Vid. Aben Ezra in Exod. xxi. 10. (w) Vid. Misn. Cetubot, c. 5. sect. 6. & Mikvaot, c. 8. sect. 3. (x) Mosis Kotsensis Mitzvot Tora, pr. neg. 81. (y) Hilch. Ishot, c. 14. sect. 8, 9, 10. Vid. Misn. Cetubot, c. 5. sect. 7. & Maimon. & Bartenora in ib.
John Wesley
Let not married persons fancy that there is any perfection in living with each other, as if they were unmarried. The debt - This ancient reading seems far more natural than the common one.
Robert Jamieson, A. R. Fausset and David Brown
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).
7:47:4: Զի կին՝ մարմնոյ իւրում ո՛չ իշխէ, այլ ա՛յրն. նոյնպէս եւ այրն՝ իւրում մարմնոյ ո՛չ իշխէ, այլ կի՛նն[3728]։ [3728] Օրինակ մի. Եւ կին մարմնոյ իւրոյ... եւ այրն մարմնոյ իւրում ոչ. եւ այլ օրինակ մի. Իւրում մարմնոյն։
4 որովհետեւ կինն իր մարմնի տէրը չէ, այլ՝ մարդը: Նոյնպէս եւ՝ մարդը իր մարմնի տէրը չէ, այլ՝ կինը:
4 Կինը իր մարմնին չ’իշխեր, հապա այրը. նոյնպէս այրն ալ իր մարմնին չ’իշխեր, հապա՝ կինը։
Զի կին մարմնոյ իւրում ոչ իշխէ, այլ այրն. նոյնպէս եւ այրն իւրում մարմնոյ ոչ իշխէ, այլ կինն:

7:4: Զի կին՝ մարմնոյ իւրում ո՛չ իշխէ, այլ ա՛յրն. նոյնպէս եւ այրն՝ իւրում մարմնոյ ո՛չ իշխէ, այլ կի՛նն[3728]։
[3728] Օրինակ մի. Եւ կին մարմնոյ իւրոյ... եւ այրն մարմնոյ իւրում ոչ. եւ այլ օրինակ մի. Իւրում մարմնոյն։
4 որովհետեւ կինն իր մարմնի տէրը չէ, այլ՝ մարդը: Նոյնպէս եւ՝ մարդը իր մարմնի տէրը չէ, այլ՝ կինը:
4 Կինը իր մարմնին չ’իշխեր, հապա այրը. նոյնպէս այրն ալ իր մարմնին չ’իշխեր, հապա՝ կինը։
zohrab-1805▾ eastern-1994▾ western am▾
7:44: Жена не властна над своим телом, но муж; равно и муж не властен над своим телом, но жена.
7:4  ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή.
7:4. ἡ (The-one) γυνὴ (a-woman) τοῦ (of-the-one) ἰδίου (of-private-belonged) σώματος (of-a-body) οὐκ (not) ἐξουσιάζει (it-being-out-belongeth-to,"ἀλλὰ (other) ὁ (the-one) ἀνήρ: (a-man) ὁμοίως (unto-along-belonged) δὲ (moreover) καὶ (and) ὁ (the-one) ἀνὴρ (a-man) τοῦ (of-the-one) ἰδίου (of-private-belonged) σώματος (of-a-body) οὐκ (not) ἐξουσιάζει (it-be-out-belonged-to,"ἀλλὰ (other) ἡ (the-one) γυνή. (a-woman)
7:4. mulier sui corporis potestatem non habet sed vir similiter autem et vir sui corporis potestatem non habet sed mulierThe wife hath not power of her own body: but the husband. And in like manner the husband also hath not power of his own body: but the wife.
4. The wife hath not power over her own body, but the husband: and likewise also the husband hath not power over his own body, but the wife.
7:4. It is not the wife, but the husband, who has power over her body. But, similarly also, it is not the husband, but the wife, who has power over his body.
7:4. 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.
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:

4: Жена не властна над своим телом, но муж; равно и муж не властен над своим телом, но жена.
7:4  ἡ γυνὴ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει ἀλλὰ ἡ γυνή.
7:4. mulier sui corporis potestatem non habet sed vir similiter autem et vir sui corporis potestatem non habet sed mulier
The wife hath not power of her own body: but the husband. And in like manner the husband also hath not power of his own body: but the wife.
7:4. It is not the wife, but the husband, who has power over her body. But, similarly also, it is not the husband, but the wife, who has power over his body.
7:4. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:4: The wife hath not power, etc. - Her person belongs to her husband; her husband's person belongs to her: neither of them has any authority to refuse what the other has a matrimonial right to demand. The woman that would act so is either a knave or a fool. It would be trifling to attribute her conduct to any other cause than weakness or folly. She does not love her husband; or she loves some one else better than her husband; or she makes pretensions to a fancied sanctity unsupported by Scripture or common sense.
Albert Barnes: Notes on the Bible - 1834
7:4: The wife hath not power ... - By the marriage covenant that power, in this respect, is transferred to the husband,
And likewise, also, the husband - The equal rights of husband and wife, in the Scriptures, are everywhere maintained. They are to regard themselves as united in most intimate union, and in most tender ties.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:4: Hos 3:3; Mat 19:9; Mar 10:11, Mar 10:12
Geneva 1599
(3) 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.
(3) Thirdly, he warns them, that they are in each other's power, with regard to the body, so that they may not defraud one another.
John Gill
The wife hath not power of her own body,.... To refrain the use of it from her husband; or to prostitute it to another man:
but the husband; he has the sole power over it, and may require when he pleases the use of it:
and likewise also the husband has not power over his own body: to withhold due benevolence, or the conjugal debt from his wife; or abuse it by self-pollution, fornication, adultery, sodomy, or any acts of uncleanness: but the wife; she only has a power over it, a right to it, and may claim the use of it: this power over each other's bodies is not such, as that they may, by consent, either the husband allow the wife, or the wife the husband, to lie with another.
John Wesley
The wife - the husband - Let no one forget this, on pretence of greater purity.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:57:5: Մի՛ զրկէք զմիմեանս, բայց եթէ ինչ ՚ի միաբանութենէ՛ առ ժամանա՛կ մի, զի ուխտի՛ցն պարապիցէք, եւ դարձեալ ՚ի նո՛յն դարձջի՛ք, զի մի՛ փորձեսցէ զձեզ Սատանայ վասն անխառնութեանն ձերոյ[3729]։ [3729] Օրինակ մի. Սատանայ վասն խառնակութեան ձերոյ. եւ այլ օրինակ մի. Վասն անխառնակութեան ձե՛՛։
5 Մի՛ զրկէք միմեանց, այլ միայն այն դէպքում, եթէ միառժամանակ համաձայն էք, որ աղօթքի նուիրուէք. եւ վերստին միմեա՛նց դարձէք, որպէսզի Սատանան ձեզ չփորձի ձեր անժուժկալութեան պատճառով:
5 Մէկզմէկ մի՛ զրկէք, եթէ ոչ՝ միաբանութեամբ ատեն մը, աղօթքի պարապելու համար ու նորէն իրարո՛ւ դարձէք, որպէս զի Սատանան ձեզ չփորձէ ձեր անժուժկալութեան համար։
Մի՛ զրկէք զմիմեանս, բայց եթէ ինչ ի միաբանութենէ առ ժամանակ մի, զի [29]ուխտիցն պարապիցէք, եւ դարձեալ ի նոյն դարձջիք, զի մի՛ փորձեսցէ զձեզ Սատանայ վասն անխառնութեանն ձերոյ:

7:5: Մի՛ զրկէք զմիմեանս, բայց եթէ ինչ ՚ի միաբանութենէ՛ առ ժամանա՛կ մի, զի ուխտի՛ցն պարապիցէք, եւ դարձեալ ՚ի նո՛յն դարձջի՛ք, զի մի՛ փորձեսցէ զձեզ Սատանայ վասն անխառնութեանն ձերոյ[3729]։
[3729] Օրինակ մի. Սատանայ վասն խառնակութեան ձերոյ. եւ այլ օրինակ մի. Վասն անխառնակութեան ձե՛՛։
5 Մի՛ զրկէք միմեանց, այլ միայն այն դէպքում, եթէ միառժամանակ համաձայն էք, որ աղօթքի նուիրուէք. եւ վերստին միմեա՛նց դարձէք, որպէսզի Սատանան ձեզ չփորձի ձեր անժուժկալութեան պատճառով:
5 Մէկզմէկ մի՛ զրկէք, եթէ ոչ՝ միաբանութեամբ ատեն մը, աղօթքի պարապելու համար ու նորէն իրարո՛ւ դարձէք, որպէս զի Սատանան ձեզ չփորձէ ձեր անժուժկալութեան համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:55: Не уклоняйтесь друг от друга, разве по согласию, на время, для упражнения в посте и молитве, а [потом] опять будьте вместе, чтобы не искушал вас сатана невоздержанием вашим.
7:5  μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.
7:5. μὴ (Lest) ἀποστερεῖτε (ye-should-stable-off-unto) ἀλλήλους , ( to-one-to-other ) εἰ (if) μήτι (lest-a-one) [ἂν] "[ever]"ἐκ (out) συμφώνου (of-sounded-together) πρὸς (toward) καιρὸν (to-a-time,"ἵνα (so) σχολάσητε (ye-might-have-leisured-to) τῇ (unto-the-one) προσευχῇ (unto-a-goodly-holding-toward) καὶ (and) πάλιν (unto-furthered) ἐπὶ (upon) τὸ (to-the-one) αὐτὸ (to-it) ἦτε, (ye-might-be,"ἵνα (so) μὴ (lest) πειράζῃ (it-might-pierce-to) ὑμᾶς (to-ye,"ὁ (the-one) Σατανᾶς (a-satanas,"διὰ (through) τὴν (to-the-one) ἀκρασίαν (to-an-un-securing-unto) [ὑμῶν]. "[of-ye]."
7:5. nolite fraudare invicem nisi forte ex consensu ad tempus ut vacetis orationi et iterum revertimini in id ipsum ne temptet vos Satanas propter incontinentiam vestramDefraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.
5. Defraud ye not one the other, except it be by consent for a season, that ye may give yourselves unto prayer, and may be together again, that Satan tempt you not because of your incontinency.
7:5. So, do not fail in your obligations to one another, except perhaps by consent, for a limited time, so that you may empty yourselves for prayer. And then, return together again, lest Satan tempt you by means of your abstinence.
7:5. 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.
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:

5: Не уклоняйтесь друг от друга, разве по согласию, на время, для упражнения в посте и молитве, а [потом] опять будьте вместе, чтобы не искушал вас сатана невоздержанием вашим.
7:5  μὴ ἀποστερεῖτε ἀλλήλους, εἰ μήτι ἂν ἐκ συμφώνου πρὸς καιρὸν ἵνα σχολάσητε τῇ προσευχῇ καὶ πάλιν ἐπὶ τὸ αὐτὸ ἦτε, ἵνα μὴ πειράζῃ ὑμᾶς ὁ σατανᾶς διὰ τὴν ἀκρασίαν ὑμῶν.
7:5. nolite fraudare invicem nisi forte ex consensu ad tempus ut vacetis orationi et iterum revertimini in id ipsum ne temptet vos Satanas propter incontinentiam vestram
Defraud not one another, except, perhaps, by consent, for a time, that you may give yourselves to prayer: and return together again, lest Satan tempt you for your incontinency.
7:5. So, do not fail in your obligations to one another, except perhaps by consent, for a limited time, so that you may empty yourselves for prayer. And then, return together again, lest Satan tempt you by means of your abstinence.
7:5. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:5: Defraud ye not one the other - What ye owe thus to each other never refuse paying, unless by mutual consent; and let that be only for a certain time, when prudence dictates the temporary separation, or when some extraordinary spiritual occasion may render it mutually agreeable, in order that ye may fast and pray, and derive the greatest possible benefit from these duties by being enabled to wait on the Lord without distraction.
That Satan tempt you not for your incontinency - It is most evident that the separations permitted by the Apostle, for he enjoins none, are only for a season, on extraordinary occasions; and that the persons may come together again, lest Satan, taking advantage of their matrimonial abstinence, might tempt either party to illicit commerce.
There are a multitude of rules prescribed in such cases by the rabbins, and indeed even by heathen writers; for this was a matter in which common sense could always judge; and under the direction of experience, heathens, as well as those favored with Divine revelation, could see what was proper in all such cases.
Incontinence, εικρασια, want of strength to regulate one's desires or appetites; from α, negative, and κρατος, strength. It is remarkable that the apostle supposes that even this temporary continence might produce incontinence; and universal observation confirms the supposition.
Albert Barnes: Notes on the Bible - 1834
7:5: Defraud ye not ... - Of the right mentioned above. Withdraw not from the society of each other.
Except it be with consent - With a mutual understanding, that you may engage in the extraordinary duties of religion; compare Exo 19:15.
And come together again ... - Even by mutual consent, the apostle would not have this separation to be perpetual, since it would expose them to many of the evils which the marriage relation was designed to avoid.
That Satan ... - That Satan take not advantage of you, and throw you into temptation, and fill you with thoughts and passions which the marriage compact was designed to remedy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:5: except: Exo 19:15; Sa1 21:4, Sa1 21:5; Joe 2:16; Zac 7:3, Zac 12:12-14
that Satan: Mat 19:11; Th1 3:5
Geneva 1599
Defraud ye not one the other, (4) except [it be] with consent for a time, that ye may (d) give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
(4) He adds an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, in which nonetheless he warns them to consider what is expedient, lest by this long breaking off as it were from marriage, they are stirred up to incontinency.
(d) Do nothing else.
John Gill
Defraud ye not one the other,.... By withholding due benevolence, denying the use of the marriage bed, refusing to pay the conjugal debt, and which is called a "diminishing of her marriage duty", Ex 21:10 where the Septuagint use the same word "defraud", as the apostle does here; it is what both have a right to, and therefore, if either party is denied, it is a piece of injustice, it is properly a defrauding; though with proper conditions, such as follow, it may be lawful for married persons to lie apart, and abstain from the use of the bed, but then it should never be done,
except it be with consent: because they have a mutual power over each other's bodies, and therefore the abstinence must be voluntary on each side; otherwise injury is done to the person that does not consent, who is deprived against will of just right; but if there is agreement, then there is no defrauding, because each give up their right; and such a voluntary abstinence is commended by the Jews (z);
"everyone that lessens the use of the bed, lo, he, is praiseworthy; and he who does not make void, or, cause to cease the due benevolence, but , "by consent of his wife";''
i.e. he also is praiseworthy: another condition of this abstinence is that it be only for a time; which shall be agreed unto, and fixed by both parties; not for ever which would be contrary to the will of God; the institution and end of marriage, and of dangerous consequence to either party. The Jews allow of a vow of continency for a while; and which they limit to different persons; thus (a),
"if a man by a vow excludes, wife from the use of the bed, the school of Shammai say it is for the space of two weeks, the school of Hillell say one week; scholars go out to learn the law, without leave of their wives, thirty days, workmen one week;''
which vow, for such a limited time, they seem to allow of, without mutual consent; and herein they disagree with the rule the apostle gives; and who further observes, the end to be had in view by such a voluntary separation for a time,
that ye may give yourselves to fasting and prayer; not that this was necessary for the ordinary discharge of such service, as for private acts of devotion among themselves, and constant family prayer; but either when times of fasting and prayer on some emergent occasions were appointed by themselves, or by the church, or by the civil government on account of some extraordinary and momentous affairs; and this seems to be observed by the apostle, in agreement with the customs and rules of the Jewish nation, which forbid the use of the bed, as on their great and annual fast, the day of atonement (b), so on their fasts appointed by the sanhedrim for obtaining of rain (c): the word "fasting" is omitted in the Vulgate Latin and Ethiopic versions, and so it is in the Alexandrian copy, two of Stephens's; and others: the apostle adds,
and come together again; to the same bed, and the use of it, and that for this reason,
that Satan tempt you not for your incontinence; for not having the gift of continency, should they pretend to keep apart long: Satan, who knows the temperament and disposition of men and women, may tempt them not only to hatred of, and quarrels with one another, but to impure lusts and desires, to fornication, adultery, and all uncleanness; a very good reason why, though abstinence from the marriage bed for a short time, by the consent of both parties, for religious purposes, may be lawful, yet ought not to be continued; since Satan may hereby get an advantage over them, and draw them into the commission of scandalous enormities. The Jews have a notion of Satan's being a tempter, and of his tempting men to various sins, which they should guard against, as idolatry, &c. So say they (d),
"thou mayest not look after idolatry, according to Deut 4:19 and again, thou must take heed lest this be a cause of it to thee, , "and Satan tempt thee" to look after them, and do as they do:''
and again (e), frequently should a man think
"upon the unity of the blessed God, lest there should be anything above or below, before him or behind him, or by him, and so, , "Satan tempt him", and he come into heresy.''
(z) Maimon. Hilch. Ishot, c. 21. sect. 11. (a) Misn. Cetubot, c. 5. sect. 6. (b) Misn. Yoma, c. 8. sect. 1. (c) Misn. Taanith, c. 1. sect. 6. (d) Mosis Kotsensis Mitzvot Tora, pr. neg. 14. (e) Mosis Kotsensis Mitzvot Tora, pr. neg. 15.
John Wesley
Unless it be by consent for a time - That on those special and solemn occasions ye may entirely give yourselves up to the exercises of devotion. Lest - If ye should long remain separate. Satan tempt you - To unclean thoughts, if not actions too.
Robert Jamieson, A. R. Fausset and David Brown
Defraud . . . not--namely, of the conjugal duty "due" (1Cor 7:3; compare the Septuagint, Ex 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 Ex 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.
7:67:6: Զայս ասեմ ներելո՛վ, եւ ո՛չ հրաման տալով[3730]։ [3730] Ոմանք. Եւ ոչ հրաման տալոյ։
6 Այս ասում եմ թոյլ տալով եւ ոչ թէ հրաման տալով.
6 Աս կ’ըսեմ խրատելով, ո՛չ թէ հրամայելով։
Զայս ասեմ ներելով եւ ոչ հրաման տալով:

7:6: Զայս ասեմ ներելո՛վ, եւ ո՛չ հրաման տալով[3730]։
[3730] Ոմանք. Եւ ոչ հրաման տալոյ։
6 Այս ասում եմ թոյլ տալով եւ ոչ թէ հրաման տալով.
6 Աս կ’ըսեմ խրատելով, ո՛չ թէ հրամայելով։
zohrab-1805▾ eastern-1994▾ western am▾
7:66: Впрочем это сказано мною как позволение, а не как повеление.
7:6  τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατ᾽ ἐπιταγήν.
7:6. τοῦτο (To-the-one-this) δὲ (moreover) λέγω (I-forth) κατὰ (down) συνγνώμην, (to-an-acquaintance-together,"οὐ (not) κατ' (down) ἐπιταγήν. (to-an-arranging-upon)
7:6. hoc autem dico secundum indulgentiam non secundum imperiumBut I speak this by indulgence, not by commandment.
6. But this I say by way of permission, not of commandment.
7:6. But I am saying this, neither as an indulgence, nor as a commandment.
7:6. But I speak this by permission, [and] not of commandment.
But I speak this by permission, [and] not of commandment:

6: Впрочем это сказано мною как позволение, а не как повеление.
7:6  τοῦτο δὲ λέγω κατὰ συγγνώμην, οὐ κατ᾽ ἐπιταγήν.
7:6. hoc autem dico secundum indulgentiam non secundum imperium
But I speak this by indulgence, not by commandment.
7:6. But I am saying this, neither as an indulgence, nor as a commandment.
7:6. But I speak this by permission, [and] not of commandment.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-7: То, что сказано Апостолом во 2-м стихе, могло показаться читателям строгим наказом непременно вступать в брак. Но на самом деле Ап. высказал это как позволение (suggnwmh), а не как повеление (epitagh). Ап. очевидно не хочет высказывать в отношении к обязательности брачной жизни строгого приказания. Он дает только совет, - потому что не может не снисходить к извинительным слабостям коринфян (по св. Ефрему. indulgene, non imperane), - совет или позволение жениться и вступать в брак. Даже напротив, если бы он захотел высказать свое личное отношение к браку, то он бы предложил скорее соблюдать девство: "ибо я желаю, чтобы все люди были, как и я". Но что значит: "как и я"? Указывает ли этим Ап. на желательность безбрачия? Едва ли Ап. в этом случае мог сказать бы лучше: "как Христос". Вероятнее всего, что этими словами Ап. выражает желание, чтобы все христиане были настолько свободны от чувственных пожеланий, чтобы, подобно апостолу, не чувствовали особого лишения, оставаясь безбрачными. Теперь же они не таковы, а коринфянам, напр., Ап. принужден, в виду их состояния, советовать то, что собственно противоречить его личным взглядам. Чрез такое изменение настроения христиан брак, однако, не потерял бы своего значения в жизни, - отпал бы только тот мотив для заключения брака, какой обозначал апостол выражением: "во избежание блуда", и коринфские христиане стали бы жениться свободно, по требованиям своего христианского состояния. - Что это желание апостола, однако, неисполнимо, что оно встречает на пути к своему осуществлению даже препятствие со стороны Бога, об этом Ап. говорит так: "но каждый имеет свое дарование от Бога, один так, другой - иначе". Дарование(carisma) есть данная от Бога известному лицу способность к какому либо особенному действованию (I:7; XII:4: и сл. Рим XII:6), - здесь - это свобода от половых искушений или воздержность (egkrateia). Эта свобода дается от Бога не всем; другие в замену получают дарования иного рода, которые требуют для своего проявления другого поприща, помимо отношения к браку.
Adam Clarke: Commentary on the Bible - 1831
7:6: 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.
Albert Barnes: Notes on the Bible - 1834
7:6: But I speak this by permission ... - It is not quite certain whether the word "this" (τοῦτο touto), in this verse, refers to what precedes, or to what follows. On this commentators are divided. The more natural and obvious interpretation would be to refer it to the preceding statement. I am inclined to think that the mare natural construction is the true one. and that Paul refers to what he had said in Co1 7:5. Most recent commentators, as Macknight and Rosenmuller, however, suppose it refers to what follows, and appeal to similar places in Joe 1:2; Psa 49:2; Co1 10:23. Calvin supposes it refers to what was said in Co1 7:1.
By permission - συγγνώμην sungnō mē n. This word means "indulgence," or "permission," and stands opposed to that which is expressly enjoined; compare Co1 7:25. "I am 'allowed' to say this; I have no express command on the subject; I give it as my opinion; I do not speak it directly under the influence of divine inspiration;" see Co1 7:10, Co1 7:25, Co1 7:40. Paul here does not claim to be under inspiration in these directions which he specifics. But this is no argument against his inspiration in general, but rather the contrary. For:
(1) It shows that he was an honest man, and was disposed to state the exact truth. An impostor, pretending to inspiration, would have claimed to have been always inspired. Who ever heard of a pretender to divine inspiration admitting that in any thing he was not under divine guidance? Did Mahomet ever do this? Do impostors now ever do it?
(2) it shows that in other cases, where no exception is made, he claimed to be inspired. These few exceptions, which he expressly makes, prove that in everywhere else he claimed to be under the influence of inspiration.
(3) we are to suppose, therefore, that in all his writings where he makes no express exceptions, (and the exceptions are very few in number,) Paul claimed to be inspired. Macknight, however, and some others, understand this as mere adVice, as an inspired man, though not as a command,
Not of commandment - Not by express instruction from the Lord; see Co1 7:25. I do not claim in this to be under the influence of inspiration; and my counsel here may be regarded, or not, as you may be able to receive it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:6: by: Co1 7:12, Co1 7:25; Co2 8:8, Co2 11:17
Geneva 1599
(5) But I speak this by permission, [and] not of commandment.
(5) Fifthly he teaches that marriage is not necessary for all men, but for those who do not have the gift of continency, and this gift is by a special grace of God.
John Gill
But I speak this by permission,.... Referring either to what he had said before, though not to all; not to 1Cor 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 1Cor 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, Ex 21:10 but to 1Cor 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.
John Wesley
But I say this - Concerning your separating for a time and coming together again. Perhaps he refers also to 1Cor 7:2.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:77:7: Քանզի կամիմ եթէ ամենայն մարդ լինէր իբրեւ զի՛ս. այլ իւրաքանչիւրոք զի՛ւր շնորհս ունի յԱստուծոյ, ո՛մն այսպէս եւ ոմն այնպէս[3731]։ [3731] Ոմանք. Իւրաքանչիւր՝ զիւր շնորհ ունիցի յԱստուծոյ։
7 որովհետեւ ուզում եմ, որ ամէն մարդ լինի այնպէս, ինչպէս ես եմ. բայց իւրաքանչիւր ոք իր շնորհն ունի Աստծուց, մէկն՝ այսպէս, իսկ միւսն՝ այնպէս:
7 Քանզի կ’ուզէի, որ բոլոր մարդիկ ինծի պէս ըլլային. բայց ամէն մէկը իր պարգեւը ունի Աստուծմէ, մէկը՝ այսպէս ու միւսը՝ այնպէս։
Քանզի կամիմ եթէ ամենայն մարդ լինէր իբրեւ զիս. այլ իւրաքանչիւր ոք զիւր շնորհս ունի յԱստուծոյ, ոմն այսպէս` եւ ոմն այնպէս:

7:7: Քանզի կամիմ եթէ ամենայն մարդ լինէր իբրեւ զի՛ս. այլ իւրաքանչիւրոք զի՛ւր շնորհս ունի յԱստուծոյ, ո՛մն այսպէս եւ ոմն այնպէս[3731]։
[3731] Ոմանք. Իւրաքանչիւր՝ զիւր շնորհ ունիցի յԱստուծոյ։
7 որովհետեւ ուզում եմ, որ ամէն մարդ լինի այնպէս, ինչպէս ես եմ. բայց իւրաքանչիւր ոք իր շնորհն ունի Աստծուց, մէկն՝ այսպէս, իսկ միւսն՝ այնպէս:
7 Քանզի կ’ուզէի, որ բոլոր մարդիկ ինծի պէս ըլլային. բայց ամէն մէկը իր պարգեւը ունի Աստուծմէ, մէկը՝ այսպէս ու միւսը՝ այնպէս։
zohrab-1805▾ eastern-1994▾ western am▾
7:77: Ибо желаю, чтобы все люди были, как и я; но каждый имеет свое дарование от Бога, один так, другой иначе.
7:7  θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.
7:7. θέλω (I-determine) δὲ (moreover) πάντας ( to-all ) ἀνθρώπους (to-mankinds) εἶναι (to-be) ὡς (as) καὶ (and) ἐμαυτόν: (to-myself) ἀλλὰ (other) ἕκαστος (each) ἴδιον (to-private-belonged) ἔχει (it-holdeth) χάρισμα (to-a-granting-to) ἐκ (out) θεοῦ, (of-a-Deity,"ὁ (the-one) μὲν (indeed) οὕτως, (unto-the-one-this,"ὁ (the-one) δὲ (moreover) οὕτως. (unto-the-one-this)
7:7. volo autem omnes homines esse sicut me ipsum sed unusquisque proprium habet donum ex Deo alius quidem sic alius vero sicFor I would that all men were even as myself. But every one hath his proper gift from God: one after this manner, and another after that.
7. 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.
7:7. 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.
7:7. 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.
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:

7: Ибо желаю, чтобы все люди были, как и я; но каждый имеет свое дарование от Бога, один так, другой иначе.
7:7  θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.
7:7. volo autem omnes homines esse sicut me ipsum sed unusquisque proprium habet donum ex Deo alius quidem sic alius vero sic
For I would that all men were even as myself. But every one hath his proper gift from God: one after this manner, and another after that.
7:7. 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.
7:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:7: 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, Co1 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 Mat 19:12 (note).
Albert Barnes: Notes on the Bible - 1834
7:7: For I would ... - I would prefer.
That all men ... - That Paul was unmarried is evident from Co1 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 Mat 19:11, Mat 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:7: I would: St. Paul evidently gave this advice in reference to the necessities of the church, or what he calls (Co1 7:26) the present distress; for it would be perfectly absurd to imagine that an inspired apostle would in the general, discountenance marriage, since it was of the greatest importance to the existence and happiness of future generations, and expressly agreeable to a Divine institution. Co1 9:5, Co1 9:15; Act 26:29
But: Co1 12:11; Mat 19:11, Mat 19:12
Geneva 1599
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.
John Gill
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 1Cor 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.
John Wesley
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," Mt 19:11.
Robert Jamieson, A. R. Fausset and David Brown
even as I--having tile gift of continence (Mt 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" (1Cor 7:26).
7:87:8: Բայց ամուրեացն եւ այրեացն ասեմ. Լա՛ւ է նոցա թէ կայցեն իբրեւ զիս[3732]։ [3732] Օրինակ մի. Լաւ էր նոցա եթէ կացցեն։
8 Սակայն ամուրիներին եւ այրիներին ասում եմ. լաւ է նրանց համար, եթէ մնան այնպէս, ինչպէս ես եմ:
8 Բայց չամուսնացածներուն ու որբեւայրիներուն կ’ըսեմ. «Աղէկ է անոնց՝ եթէ ինծի պէս կենան»։
Բայց ամուրեացն եւ այրեացն ասեմ. Լաւ է նոցա եթէ կայցեն իբրեւ զիս:

7:8: Բայց ամուրեացն եւ այրեացն ասեմ. Լա՛ւ է նոցա թէ կայցեն իբրեւ զիս[3732]։
[3732] Օրինակ մի. Լաւ էր նոցա եթէ կացցեն։
8 Սակայն ամուրիներին եւ այրիներին ասում եմ. լաւ է նրանց համար, եթէ մնան այնպէս, ինչպէս ես եմ:
8 Բայց չամուսնացածներուն ու որբեւայրիներուն կ’ըսեմ. «Աղէկ է անոնց՝ եթէ ինծի պէս կենան»։
zohrab-1805▾ eastern-1994▾ western am▾
7:88: Безбрачным же и вдовам говорю: хорошо им оставаться, как я.
7:8  λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ·
7:8. Λέγω (I-forth) δὲ (moreover) τοῖς (unto-the-ones) ἀγάμοις ( unto-un-married ) καὶ (and) ταῖς (unto-the-ones) χήραις , ( unto-bereaved ,"καλὸν (seemly) αὐτοῖς (unto-them) ἐὰν (if-ever) μείνωσιν (they-might-have-stayed) ὡς (as) κἀγώ: (and-I)
7:8. dico autem non nuptis et viduis bonum est illis si sic maneant sicut et egoBut I say to the unmarried and to the widows: It is good for them if they so continue, even as I.
8. But I say to the unmarried and to widows, It is good for them if they abide even as I.
7:8. But I say to the unmarried and to widows: It is good for them, if they would remain as they are, just as I also am.
7:8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.
I say therefore to the unmarried and widows, It is good for them if they abide even as I:

8: Безбрачным же и вдовам говорю: хорошо им оставаться, как я.
7:8  λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ·
7:8. dico autem non nuptis et viduis bonum est illis si sic maneant sicut et ego
But I say to the unmarried and to the widows: It is good for them if they so continue, even as I.
7:8. But I say to the unmarried and to widows: It is good for them, if they would remain as they are, just as I also am.
7:8. I say therefore to the unmarried and widows, It is good for them if they abide even as I.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Здесь Ап. выводит следствие из того положения, что безбрачие - хорошо. И безбрачным мужчинам (т. е. неженатым и овдовевшим) и вдовам хорошо остаться в таком положении. - Почему Ап. вдовцов не упоминает отдельно, а вдов упоминает? Вдовство женщины ставит ее в несколько иные, более неблагоприятные, условия, чем мужчину - ей жить труднее, и потому Ап. счел нужным сказать, что он не исключает даже в своем указании таких необеспеченных лиц, как вдовы. Притом вдова сама могла распорядиться своею судьбою, чего не предоставлялось девице. Поэтому то здесь Ап. и не упомянул о девах.
Adam Clarke: Commentary on the Bible - 1831
7:8: The unmarried and widows - It is supposed that the apostle speaks here of men who had been married, in the word αγαμοι, but were now widowers; as he does of women who had been married, in the word χηραι, but were now widows. And when he says ὡς καγω, even as I, he means that he himself was a widower; for several of the ancients rank Paul among the married apostles.
Albert Barnes: Notes on the Bible - 1834
7:8: It is good for them - It may be advisable, in the present circumstances of persecution and distress, not to be encumbered with the cares and anxieties of a family; see Co1 7:26, Co1 7:32-34. The word unmarried (ἀγάμοις agamois) may refer either to those who had never been married, or to widowers. It here means simply those who were at that time unmarried, and his reasoning applies to both classes.
And to widows - The apostle specifies these, though he had not specified "widowers" particularly. The reason of this distinction seems to be, that he considers more particularly the case of those females who had never been married, in the close of the chapter, Co1 7:25.
That they abide - That they remain, in the present circumstances, unmarried; see Co1 7:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:8: Co1 7:26, Co1 7:27, Co1 7:32, Co1 7:34, Co1 7:35
Geneva 1599
(6) I say therefore to the (f) unmarried and widows, It is good for them if they abide even as I.
(6) Sixthly, he gives the very same admonition touching the second marriage, that is, that a single life is to be allowed, but for those who have the gift of continency. Otherwise they ought to marry again, so that their conscience may be at peace.
(f) This whole passage is completely against those who condemn second marriages.
John Gill
I say therefore to the unmarried and widows,.... Not by way of command, but advice: by the "unmarried" he means, either such men who never were in a married state, or else such who had been married, but their wives were dead; which latter sense seems more agreeable, since they are joined with "widows", who had lost their husbands:
Tit is good for them if they abide; unmarried, and do not change their condition any more; not that it was sinful to marry again, for he allows of it in the next verse, in case they have not the gift of continence; and therefore "good" here, is not opposed to evil, only signifies that it would be better for them, more expedient and profitable for them; they would be more free from the cares of life, have less trouble, and be more at leisure to serve the Lord; and which he knew by experience, and therefore, proposes himself as an example:
even as I; that is, as he was then; for at that time it seems certain that he had no wife; though whether he had had one, and she was now dead, or whether he had never been married, may be matter of dispute; the former seems most agreeable, since he proposes himself as an example to widowers and widows; and having known what a married and single state both were, was better able to give his judgment of both, and proper advice to such persons which must come with more force and strength, and a better grace, from such an one.
John Wesley
It is good for them if they remain even as I - That St. Paul was then single is certain and from Acts 7:58, compared with the following parts of the history, it seems probable that he always was so. It does not appear that this declaration, any more than 1Cor 7:1, hath any reference at all to a state of persecution.
Robert Jamieson, A. R. Fausset and David Brown
to the unmarried--in general, of both sexes (1Cor 7:10-11).
and widows--in particular.
even as I--unmarried (1Cor 9:5).
7:97:9: Ապա թէ ո՛չ ունիցին ժոյժ, ամուսնասցի՛ն. զի լա՛ւ է ամուսնանալ քան զջեռնուլ[3733]։ [3733] Ոմանք. Ամուսնանալն քան զջեռնուլն։
9 Իսկ եթէ ժուժկալութիւն չունեն, թող ամուսնանան. որովհետեւ լաւ է ամուսնանալ, քան կրքով այրուել:
9 Բայց եթէ ժուժկալութիւն չունին՝ թող ամուսնանան, վասն զի աղէկ է ամուսնանալ, քան թէ կրքով բորբոքիլ։
Ապա թէ ոչ ունիցին ժոյժ, ամուսնասցին, զի լաւ է ամուսնանալ քան զջեռնուլ:

7:9: Ապա թէ ո՛չ ունիցին ժոյժ, ամուսնասցի՛ն. զի լա՛ւ է ամուսնանալ քան զջեռնուլ[3733]։
[3733] Ոմանք. Ամուսնանալն քան զջեռնուլն։
9 Իսկ եթէ ժուժկալութիւն չունեն, թող ամուսնանան. որովհետեւ լաւ է ամուսնանալ, քան կրքով այրուել:
9 Բայց եթէ ժուժկալութիւն չունին՝ թող ամուսնանան, վասն զի աղէկ է ամուսնանալ, քան թէ կրքով բորբոքիլ։
zohrab-1805▾ eastern-1994▾ western am▾
7:99: Но если не [могут] воздержаться, пусть вступают в брак; ибо лучше вступить в брак, нежели разжигаться.
7:9  εἰ δὲ οὐκ ἐγκρατεύονται γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμῆσαι ἢ πυροῦσθαι.
7:9. εἰ (if) δὲ (moreover) οὐκ (not) ἐγκρατεύονται , ( they-secure-in-of ,"γαμησάτωσαν, (they-should-marry-unto,"κρεῖττον (more-superior) γάρ (therefore) ἐστιν (it-be) γαμεῖν (to-marry-unto) ἢ (or) πυροῦσθαι. (to-be-en-fired)
7:9. quod si non se continent nubant melius est enim nubere quam uriBut if they do not contain themselves, let them marry. For it is better to marry than to be burnt.
9. But if they have not continency, let them marry: for it is better to marry than to burn.
7:9. But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.
7:9. But if they cannot contain, let them marry: for it is better to marry than to burn.
But if they cannot contain, let them marry: for it is better to marry than to burn:

9: Но если не [могут] воздержаться, пусть вступают в брак; ибо лучше вступить в брак, нежели разжигаться.
7:9  εἰ δὲ οὐκ ἐγκρατεύονται γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμῆσαι ἢ πυροῦσθαι.
7:9. quod si non se continent nubant melius est enim nubere quam uri
But if they do not contain themselves, let them marry. For it is better to marry than to be burnt.
7:9. But if they cannot restrain themselves, they should marry. For it is better to marry, than to be burned.
7:9. But if they cannot contain, let them marry: for it is better to marry than to burn.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Здесь - следствие из общего правила, по которому брачное состояние должно быть обычным. Если человек, оставаясь безбрачным, не может избежать греха, то пусть он женится, потому что грех есть зло, а брак - не зло.
Adam Clarke: Commentary on the Bible - 1831
7:9: But if they cannot contain - If they find it inconvenient and uncomfortable to continue as widowers and widows, let them remarry.
It is better to marry than to burn - Bishop Pearce translates the original thus: For it is better to marry than to be made uneasy. Πυρουσθαι, says he, "signifies primarily to burn; but in a metaphorical sense, to be troubled, vexed, or made uneasy. So in Co2 11:29 : Who is offended and I burn not, και ουκ εγω πυρουμαι, and I am not troubled. So in Terence, Uro hominem, is I vex him." It would be well to soften the sense of this word in reference to the subject of which the apostle speaks. He cannot mean burning with lust, no more than Virgil means so when he says, Aen. iv. ver. 68: Uritur infelix Dido, the unfortunate Dido is tormented; and in Eccl. ii. 68: Me tamen urit amor, love torments me. All this may be said with the strictest truth in such cases where the impure fire referred to above has no existence.
A curious story, which certainly casts light on the phraseology of this place, is related by Dr. Lightfoot, from the tract Kiddushin, fol. 81. "Some captive women were brought to Nehardea, and disposed in the house and the upper room of Rabbi Amram. They took away the ladder (that the women might not get down, but stay there till they were ransomed.) As one of these captives passed by the window, the light of her great beauty shined into the house. Amram (captivated) set up the ladder; and when he was got to the middle of the steps (checked by his conscience) he stopped short, and with a loud voice cried out Fire! Fire! in the house of Amram! (This he did that, the neighbors flocking in, he might be obliged to desist from the evil affection which now prevailed in him.) The rabbins ran to him, and (seeing no fire) they said, Thou hast disgraced us. To which he replied: It is better that ye be disgraced in the house of Amram in this world, then that ye be disgraced by me in the world to come. He then adjured that evil affection to go out of him, and it went out as a pillar of Fire. Amram said: Thou art Fire, and I am Flesh; yet for all that I have prevailed against thee." From this story much instruction may be derived.
Albert Barnes: Notes on the Bible - 1834
7:9: But if they cannot contain - If they have not the gift of continence; if they cannot be secure against temptation; if they have not strength of virtue enough to preserve them from the danger of sin, and of bringing reproach and scandal on the church.
It is better - It is to be preferred.
Than to burn - The passion here referred to is often compared to a fire; see Virgil, Aeneas 4:68. It is better to marry, even with all the inconveniences attending the marriage life in a time of distress and persecution in the church Co1 7:26, than to be the prey of raging, consuming, and exciting passions.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:9: let: Co1 7:2, Co1 7:28, Co1 7:36, Co1 7:39; Ti1 5:11, Ti1 5:14
Geneva 1599
But if they cannot contain, let them marry: for it is better to marry than to (g) burn.
(g) So to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a peaceful conscience.
John Gill
But if they cannot contain, &c. Or "if they do not contain", as the words may be rendered, and as almost all versions do render them; if they have not the gift of continency; if they are not willing, and do not think fit to contain, for none are to be compelled; if either therefore they want a will or power to contain, let them marry; it is not only lawful for them to marry, but it is right and best for them; hence it appears that second marriages are lawful, which were condemned by some of the ancients: for it is better to marry than to burn; or be burnt; not with material fire, as Judah ordered Tamar to be brought forth and burnt with, for whoredom; nor with hell fire, the just demerit of uncleanness; but with the fire of lust itself; and so the Syriac version reads it, "it is better to marry than to be burnt" "with lust"; when persons not only find in them some lustful motions and desires, and a glowing heat of concupiscence; but are as it were all on fire with the lusts of the flesh, and in great danger of being drawn into the commission of fornication, adultery, or other pollutions, and even unnatural lusts; it is much better to enter into a marriage state, though it may have its cares, inconveniences, and difficulties, than to be under temptations and inclinations to such defilements: so the Jews often express the lust of concupiscence by fire; they tell (g) us a
"story of R. Amram, that he redeemed all the captives, men and women; and the women and the virgins dwelt in a chamber in his house alone; one time, Satan kindled in him, , "the fire of lust", and he set a ladder to go up to them, and when he came upon the steps of the ladder, he began to cry with a loud voice, , "fire in the house of Amram, fire in the house of Amram": and the men came to quench the fire, and found nothing burning; for it was only his intention to cause to cease from him the fire of lust; and his thought ceased and his mind grew cool; and they asked him, why he mocked them? he replied, for this is a greater "fire" than all the fires in the world, for it is the fire of hell:''
This story is also told in the Talmud (h), with some little variation: so we read of one that is , "inflamed" (i), or all on fire "with the corruption of nature", who does not direct his heart to God: and such a man that finds his corruptions prevail over him, he ought to marry, they say (k), as a proper remedy against it:
"he whose mind is intent upon the law continually, and learns it as Ben Azzai, and cleaves to it all his days, and does not marry a wife, there is no iniquity in his hands, and that because his corruption does not prevail over him; but if his corruption prevails over him, , "he ought to marry a wife":''
and that for the very reason the apostle here gives. The Ethiopic version reads, "it is better to marry than to commit fornication"; that and adultery both are expressed by fire and burning, with the Jews, as they prove from Hos 7:4 (l).
(g) Caphtor, fol. 62. 1. (h) T. Bab. Kiddushin, fol. 81. 1. (i) Zohar in Lev. fol. 21. 1. (k) Maimon. Hilch. Ishot, c. 15. sect. 3. (l) Vet. Nizzachon, p. 43, 44.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:107:10: Այլ կանամբեացն պատուիրեմ, ո՛չ ես՝ այլ Տէր. Կնոջ յառնէ մի՛ մեկնել։
10 Իսկ ամուսնացեալներին ոչ թէ ես, այլ Տէրն է պատուիրում. թող կինը ամուսնուց չբաժանուի:
10 Բայց ամուսնացածներուն կը պատուիրեմ, ո՛չ թէ ես, հապա՝ Տէրը, որ կինը այրէն չզատուի։
Այլ կանամբեացն պատուիրեմ ոչ ես, այլ Տէր. Կնոջ յառնէ մի՛ մեկնել:

7:10: Այլ կանամբեացն պատուիրեմ, ո՛չ ես՝ այլ Տէր. Կնոջ յառնէ մի՛ մեկնել։
10 Իսկ ամուսնացեալներին ոչ թէ ես, այլ Տէրն է պատուիրում. թող կինը ամուսնուց չբաժանուի:
10 Բայց ամուսնացածներուն կը պատուիրեմ, ո՛չ թէ ես, հապա՝ Տէրը, որ կինը այրէն չզատուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:1010: А вступившим в брак не я повелеваю, а Господь: жене не разводиться с мужем, --
7:10  τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι
7:10. Τοῖς (Unto-the-ones) δὲ (moreover) γεγαμηκόσιν ( unto-having-had-come-to-marry-unto ) παραγγέλλω, (I-message-beside,"οὐκ (not) ἐγὼ (I,"ἀλλὰ (other) ὁ (the-one) κύριος, (Authority-belonged,"γυναῖκα (to-a-woman) ἀπὸ (off) ἀνδρὸς (of-a-man) μὴ (lest) χωρισθῆναι,-- (to-have-been-spaced-to,"
7:10. his autem qui matrimonio iuncti sunt praecipio non ego sed Dominus uxorem a viro non discedereBut to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.
10. But unto the married I give charge, not I, but the Lord, That the wife depart not from her husband
7:10. But to those who have been joined in matrimony, it is not I who commands you, but the Lord: a wife is not to separate from her husband.
7:10. And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:
And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:

10: А вступившим в брак не я повелеваю, а Господь: жене не разводиться с мужем, --
7:10  τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι
7:10. his autem qui matrimonio iuncti sunt praecipio non ego sed Dominus uxorem a viro non discedere
But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.
7:10. But to those who have been joined in matrimony, it is not I who commands you, but the Lord: a wife is not to separate from her husband.
7:10. And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-24: Таким образом Ап. разрешил главный вопрос - относительно того, вступать или не вступать в брак. Теперь он решает вопросы, связанные с главным - и прежде всего вопрос о дозволительности развода. По его представлению, разводиться - грешно, даже и в том случае, если та сторона, которую желают оставить, принадлежит к обществу язычников. Только если супруг-язычник пожелает развода, христианин не должен противиться этому. При этом Ап. дает добавочные указания (ст. 17-24), как вообще христианин должен смотреть на свое внешнее состояние - на обрезание, если он был раньше евреем, на рабство, если он обратился к вере, будучи рабом.

10-11: Здесь, очевидно, Ап. имеет в виду супругов-христиан, для которых только и имели значение повеления Христа. - Не я повелеваю, а Господь. Христос Спаситель, действительно, дал такое повеление. Оно сохранилось в евангелиях (см. Мф V:32; XIX:9; Мк X:11; Лк XVI:18). В то время, конечно, верующие могли ознакомиться с этим повелением из устной проповеди проповедников Евангелия. - Но зачем Ап. делает различие между своими повелениями (ст. 12) и повелениями Господа? Не умаляет ли он чрез это значение своих апостольских предписаний? Можно думать, что Ап. хотел этим различить прямые, определенные повеления Господа, которые христиане должны исполнять без всяких рассуждений, от своих собственных указаний, которые имели значение только для Церквей, основанных самим Ап. Павлом. Притом, он считал нужным, предлагая свои указания, обосновывать их так или иначе (ср. ст. 14: и 16), чего не требовалось при изложении повеления Господа. - Жене не разводиться с мужем. Ап. пропускает здесь сделанное Христом прибавление: "кроме вины любодеяния" (Мф V:32), потому что он не хотел допустить, чтобы в среде христиан было возможно это любодеяние. - Почему он прежде обращается к жене? Потому что от жены, как от существа более слабого и зависимого, скорее всего могло исходить заявление о желании получить развод. (Ап. имеет в виду здесь обычай Греции, а не Иудеи) [В Иудее жена не имела права начинать дело о разводе]. - Должна оставаться безбрачною. Ап. учит этим сознавать важность брачного союза. Его нельзя легкомысленно заключать и потом столь же легкомысленно разрывать, чтобы заключить новый. Вторичного брака для разведенной жены - а также, конечно, и для разведшегося с своею женою мужа - Ап. не дозволяет: или будь безбрачной, неси все лишения, соединенные с разводом, или вернись к мужу - вот только два исхода для разведшейся с мужем женщины. О невинной стороне, которая остается одинокой после ухода виновного супруга, Ап. ничего не говорит и тем самым дает ей возможность вступить в новый брак. Таким образом, государство в силу своих особых соображений, применяясь к состоянию человеческих нравов (ср. Мф XIII:8: Моисей по жестокосердию евреев позволил развод), может разрешить вступать в брак и виновной в деле развода стороне, но это установление будет уже чисто государственным, а не церковным. Церковь не может благословлять такие браки, совершая их во имя Господа, и все снисхождения, какие делаются в этом отношении, противоречат прямому повелению Господа, как это повеление излагает Ап. Павел в 11: стихе.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Inviolability of the Marriage Bond.A. D. 57.
10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband: 11 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 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 And the woman which hath a husband that believeth not, and if he be pleased to dwell with her, let her not leave him. 14 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 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 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?

In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezra x. 3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,

I. In general, he tells them that marriage, by Christ's command, is for life; and therefore those who are married must not think of separation. The wife must not depart from the husband (v. 10), nor the husband put away his wife, v. 11. This I command, says the apostle; yet not I, but the Lord. Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord's command, dictated by his Spirit and enjoined by his authority. But his meaning is that the Lord himself, with his own mouth, had forbidden such separations, Matt. v. 32; xix. 9; Mark x. 11; Luke xvi. 18. Note, Man and wife cannot separate at pleasure, nor dissolve, when they will, their matrimonial bonds and relation. They must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her own or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burden, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.

II. He brings the general advice home to the case of such as had an unbelieving mate (v. 12): But to the rest speak I, not the Lord; that is, the Lord had not so expressly spoken to this case as to the former divorce. It does not mean that the apostle spoke without authority from the Lord, or decided this case by his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary (v. 40), I think also that I have the Spirit of God. But, having thus prefaced his advice, we may attend,

1. To the advice itself, which is that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, v. 12, 13. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by bringing it back to the original institution, limiting it to two persons, and binding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound and made apt to be a better relative. But, though a believing wife or husband should not separate from an unbelieving mate, yet if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such a case a brother or sister is not in bondage (v. 15), not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried after all proper means for reconciliation have been tried, at least of the deserter contract another marriage or be guilty of adultery, which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think that such a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible that the two shall be one flesh when the one is maliciously bent to part from or put away the other? Indeed, the deserter seems still bound by the matrimonial contract; and therefore the apostle says (v. 11), If the woman depart from her husband upon the account of his infidelity, let her remain unmarried. But the deserted party seems to be left more at liberty (I mean supposing all the proper means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate: in such a case marriage would be a state of servitude indeed. But, whatever liberty be indulged Christians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction.

2. We have here the reasons of this advice. (1.) Because the relation or state is sanctified by the holiness of either party: For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband (v. 14), or hath been sanctified. The relation itself, and the conjugal use of each other, are sanctified to the believer. To the pure all things are pure, Tit. i. 15. Marriage is a divine institution; it is a compact for life, by God's appointment. Had converse and congress with unbelievers in that relation defiled the believer, or rendered him or her offensive to God, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them that, though they were yoked with unbelievers, yet, if they themselves were holy, marriage was to them a holy state, and marriage comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives had become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the other were a heathen. He is sanctified for the wife's sake. She is sanctified for the husband's sake. Both are one flesh. He is to be reputed clean who is one flesh with her that is holy, and vice versâ: Else were your children unclean, but now are they holy (v. 14), that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed (as the Jews are called, Isa. vi. 13), but common and unclean, in the same sense as heathens in general were styled in the apostle's vision, Acts x. 28. This way of speaking is according to the dialect of the Jews, among whom a child begotten by parents yet heathens, was said to be begotten out of holiness; and a child begotten by parents made proselytes was said to be begotten intra sanctitatem--within the holy enclosure. Thus Christians are called commonly saints; such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the church, a holy, not a common and unclean seed. "Continue therefore to live even with unbelieving relatives; for, if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers! (2.) Another reason is that God hath called Christians to peace, v. 15. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, as much as in us lies, to live peaceably with all men (Rom. xii. 18), and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay, though they should be infidels. Note, It should be the labour and study of those who are married to make each other as easy and happy as possible. (3.) A third reason is that it is possible for the believing relative to be an instrument of the other's salvation (v. 16): What knowest thou, O wife, whether thou shalt save thy husband? Note, It is the plain duty of those in so near a relation to seek the salvation of those to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It is not impossible. And, though there be no great probability, saving a soul is so good and glorious a service that the bare possibility should put one on exerting one's self." Note, Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. "What know I but I may save his soul? should move me to attempt it."
Adam Clarke: Commentary on the Bible - 1831
7:10: I command, yet not I, but the Lord - I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, Mat 5:32; Mat 19:6. And God has said the same, Gen 2:24. The following extracts will prove that the law among the Jews was very loose relative to the firmness of the marriage bond: -
A woman might put away or depart from her husband by giving this simple reason to the elders, who would give the following certificate.
"In ____ day of ____ week, of ____ year, A., daughter of B., put away before us and said: My mother, or my brethren, deceived me, and wedded me or betrothed me, when I was a very young maid, to C., son of D.; but I now reveal my mind before you, that I will not have him."
Sometimes they parted with mutual consent, and this also was considered legal, as was also the marriage of the separated parties to others. Witness the following story: "A good man had a good wife; but because they had no children, they mutually put away each other. The good man married a bad (a heathen) wife, and she made him bad (a heathen); the good woman married a bad (a heathen) husband, and she made him good." Divorces were easily obtained among them, and they considered them the dissolving of the marriage bond; and, in consequence of these, the parties might remarry with others. This was contrary to the original institution of marriage, and is opposed both by our Lord and the apostle.
Albert Barnes: Notes on the Bible - 1834
7:10: And unto the married - This verse commences the second subject of inquiry; to wit, whether it was proper, in the existing state of things, for those who were married to continue this relation, or whether they ought to separate. The reasons why any may have supposed that it was best to separate, may have been:
(1) That their troubles and persecutions might be such that they might judge it best that families should be broken up; and,
(2) Probably many supposed that it was unlawful for a Christian wife or husband to be connected at all with a pagan and an idolater.
I command, yet not I, but the Lord - Not I so much as the Lord. This injunction is not to be understood as adVice merely, but as a solemn, divine command, from which you are not at liberty to depart. Paul here professes to utter the language of inspiration, and demands obedience. The express command of "the Lord" to which he refers, is probably the precept recorded in Mat 5:32, and Mat 19:3-10. These precepts of Christ asserted that the marriage tie was sacred and inviolable.
Let not the wife depart ... - Let her not prove faithless to her marriage vows; let her not, on any pretence, desert her husband. Though she is a Christian. and he is not, yet let her not seek, on that account, to be separate from him - The law of Moses did not permit a wife to divorce herself from her husband, though it was sometimes done (compare Mat 10:12); but the Greek and Roman laws allowed it - Grotius. But Paul here refers to a formal and legal separation before the magistrates, and not to a voluntary separation, without intending to be formally divorced. The reasons for this opinion are:
(1) That such divorces were known and practiced among both Jews and pagans.
(2) it was important to settle the question whether they were to be allowed in the Christian church.
(3) the claim would be set up, probably, that it might be done.
(4) the question whether a "voluntary separation" might not be proper, where one party was a Christian, and the other not, he discusses in the following verses, Co1 7:12-17. Here, therefore, he solemnly repeats the law of Christ, that divorce, under the Christian economy, was not to be in the power either of the husband or wife.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:10: yet: Co1 7:12, Co1 7:25, Co1 7:40
Let: Co1 7:15; Jer 3:20; Mal 2:14-16; Mat 5:32, Mat 19:6-9; Mar 10:11, Mar 10:12; Luk 16:18
Geneva 1599
(7) And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:
(7) Seventhly, he forbids contentions and the granting of divorces (for he speaks not here of the fault of whoredom, which was then death even by the law of the Romans also) by which he affirms that the band of marriage is not dissolved, and that from Christ's mouth.
John Gill
And unto the married I command,.... To the unmarried and widows he spoke by permission, or only gave advice and counsel to remain unmarried, provided they could contain; but if not, it was advisable to marry; but to persons already in a married state, what he has to say to them is by commandment, enjoining what they are under obligation to observe, not being at liberty to do as they will:
yet not I, but the Lord; not as if he took upon him the dominion over them, to make laws for them, and, in an imperious authoritative way, oblige them to obedience to them; no; what he was about to deliver, was not a law of his own enacting and obtruding, but what their Lord, their Creator, head, husband, and Redeemer, had ordered and enjoined; and this grave solemn way of speaking he makes use of, to excite their attention, command awe and reverence, make the greater impression upon their minds, and show the obligation they were under to regard what was said:
let not the wife depart from her husband; for the same law that obliges a man to cleave to his wife, obliges the wife to cleave to her husband, Gen 2:24 and those words of Christ, "what God hath joined together, let no man put asunder", Mt 19:6 regard the one as well as the other; and the rules he has given, forbidding divorces only in case of adultery, Mt 5:32 are as binding upon the wife as upon the husband. The wife therefore should not depart from her husband upon every slight occasion; not on account of any quarrel, or disagreement that may arise between them; or for every instance of moroseness and inhumanity; or because of diseases and infirmities; nor even on the score of difference in religion which, by what follows, seems to be greatly the case in view. The apostle observes this, in opposition to some rules and customs which obtained among Jews and Gentiles, divorcing and separating from one another upon various accounts; not only husbands put away their wives, but wives also left their husbands: for women to put away, or leave their husbands, were not in former times allowed of among the Jews, but from other nations crept in among them; indeed if a man married one under age, and she did not like him for her husband, she might refuse him, and go away without a bill of divorce; the manner of refusal was, by saying before two witnesses, I do not like such an one for my husband, or I do not like the espousals, with which my mother or my brother espoused me, or in such like words; and sometimes a written form of refusal was given (m); but otherwise where marriage was consummated, such a departure of the wife was not allowed. Salome, the sister of Herod, is thought to be the first that introduced it, who sent a bill of divorce to Costobarus (n) her husband; and in this she was followed by Herodias, the daughter of Aristobulus, who left her husband, and married Herod Antipas (o); and it seems certain, that this practice prevailed in Christ's time, since not only such a case is supposed, Mk 10:12 but a very flagrant instance is given in the woman of Samaria, Jn 4:18 who had had five husbands, not in a lawful regular manner, one after another upon their respective deaths, but she had married them, and put them away one after another: and as for the Gentiles, the account the Jews (p) give of them is, that though they had
"no divorces in form, they put away one another; R. Jochanan says, , "a man's wife might put him away", and give him the dowry:''
though, according to other accounts, they had divorces in form, which, when a man put away a woman, were called , "letters of dismission"; and when a woman left her husband, , "letters of dereliction", such as Hipparchia the wife of Alcibiades gave to him (q); and Justin Martyr (r) gives us an instance of a Christian woman, who gave her husband what the Roman senate called a divorce.
(m) Maimon. Hilch. Gerushim, c. 11. 1. 8. 11. & Ishot, c. 4. sect. 3. (n) Joseph. Antiqu. l. 15. c. 7. sect. 10. (o) lb. l. 18. c. 6. sect. 1. (p) Bereshit Rabba, sect. 18. fol. 15. 3. (q) Plutarch. in Alcibiade. (r) Apolog. 1. p. 41, 42.
John Wesley
Not I - Only. But the Lord - Christ; by his express command, Mt 5:32.
Robert Jamieson, A. R. Fausset and David Brown
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 (Mk 10:11-12). 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.
7:117:11: Ապա եթէ մեկնեսցի, անա՛յր մնասցէ, կամ անդրէ՛ն ընդ առն իւրում հաշտեսցի. եւ առն՝ զկին իւր մի՛ թողուլ[3734]։ վջ [3734] Ոմանք. Ապա թէ մեկնեսցի... զկին իւր մի՛ թողուր։
11 Իսկ եթէ բաժանուի, թող առանց ամուսնու մնայ կամ վերստին իր մարդու հետ հաշտուի. եւ մարդը իր կնոջը թող չթողնի:
11 Իսկ եթէ զատուի ալ՝ առանց ամուսնանալու մնայ, կամ իր էրկան հետ հաշտուի, ու այրը իր կինը թող չձգէ։
ապա եթէ մեկնեսցի, անայր մնասցէ կամ անդրէն ընդ առն իւրում հաշտեսցի, եւ առն զկին իւր մի՛ թողուլ:

7:11: Ապա եթէ մեկնեսցի, անա՛յր մնասցէ, կամ անդրէ՛ն ընդ առն իւրում հաշտեսցի. եւ առն՝ զկին իւր մի՛ թողուլ[3734]։ վջ
[3734] Ոմանք. Ապա թէ մեկնեսցի... զկին իւր մի՛ թողուր։
11 Իսկ եթէ բաժանուի, թող առանց ամուսնու մնայ կամ վերստին իր մարդու հետ հաշտուի. եւ մարդը իր կնոջը թող չթողնի:
11 Իսկ եթէ զատուի ալ՝ առանց ամուսնանալու մնայ, կամ իր էրկան հետ հաշտուի, ու այրը իր կինը թող չձգէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1111: если же разведется, то должна оставаться безбрачною, или примириться с мужем своим, --и мужу не оставлять жены [своей].
7:11  _ ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῶ ἀνδρὶ καταλλαγήτω _ καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.
7:11. ἐὰν (if-ever) δὲ (moreover) καὶ (and) χωρισθῇ, (it-might-have-been-spaced-to,"μενέτω (it-should-stay) ἄγαμος (un-married) ἢ (or) τῷ (unto-the-one) ἀνδρὶ (unto-a-man) καταλλαγήτω,-- (it-should-have-had-been-othered-down) καὶ (and) ἄνδρα (to-a-man) γυναῖκα (to-a-woman) μὴ (lest) ἀφιέναι. (to-send-off)
7:11. quod si discesserit manere innuptam aut viro suo reconciliari et vir uxorem ne dimittatAnd if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.
11. ( but and if she depart, let her remain unmarried, or else be reconciled to her husband); and that the husband leave not his wife.
7:11. But if she has separated from him, she must remain unmarried, or be reconciled to her husband. And a husband should not divorce his wife.
7:11. But and if she depart, let her remain unmarried, or be reconciled to [her] husband: and let not the husband put away [his] wife.
But and if she depart, let her remain unmarried, or be reconciled to [her] husband: and let not the husband put away [his] wife:

11: если же разведется, то должна оставаться безбрачною, или примириться с мужем своим, --и мужу не оставлять жены [своей].
7:11  _ ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῶ ἀνδρὶ καταλλαγήτω _ καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι.
7:11. quod si discesserit manere innuptam aut viro suo reconciliari et vir uxorem ne dimittat
And if she depart, that she remain unmarried or be reconciled to her husband. And let not the husband put away his wife.
7:11. But if she has separated from him, she must remain unmarried, or be reconciled to her husband. And a husband should not divorce his wife.
7:11. But and if she depart, let her remain unmarried, or be reconciled to [her] husband: and let not the husband put away [his] wife.
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Adam Clarke: Commentary on the Bible - 1831
7:11: But, and if she depart - He puts the case as probable, because it was frequent, but lays it under restrictions.
Let her remain unmarried - She departs at her own peril; but she must not marry another: she must either continue unmarried, or be reconciled to her husband.
And let not the husband put away his wife - Divorces cannot be allowed but in the case of fornication: an act of this kind dissolves the marriage vow; but nothing else can. It is a fact that, among the Jews, the wife had just as much right to put away her husband as the husband had to put away his wife. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.
Albert Barnes: Notes on the Bible - 1834
7:11: But and if she depart - If she have withdrawn by a rash and foolish act; if she has attempted to dissolve the marriage vow, she is to remain unmarried, or be reconciled. She is not at liberty to marry another. This may refer, I suppose, to instances where wives, ignorant of the rule of Christ, and supposing that they had a right to separate themselves from their husbands, had rashly left them, and had supposed that the marriage contract was dissolved. Paul tells them that this was impossible; and that if they had so separated from their husbands, the pure laws of Christianity, did not recognize this right, and they must either be reconciled to their husbands, or remain alone. The marriage tie was so sacred that it could not be dissolved by the will of either party.
Let her remain unmarried - That is, let her not marry another.
Or be reconciled to her husband - Let this be done, if possible. If it cannot be, let her remain unmarried. It was a duty to be reconciled if it was possible. If not, she should not violate her vows to her husband so far as to marry another. It is evident that this rule is still binding, and that no one who has separated from her husband, whatever be the cause, unless there be a regular divorce, according to the law of Christ Mat 5:32, can be at liberty to marry again.
And let not the husband - See the note at Mat 5:32. This right, granted under the Jewish law, and practiced among all the pagan, was to be taken away wholly under the gospel. The marriage tie was to be regarded as sacred; and the tyranny of man over woman was to cease.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:11: or: Jdg 19:2, Jdg 19:3; Jer 3:1
and let: Deu 22:19; Isa 50:1; Mar 10:2
John Gill
But and if she depart,.... This is said, not as allowing of such a departure, which only in case of fornication is lawful; but supposing it a fact, that a woman cannot be prevailed upon to stay with her husband, but actually forsakes him upon some difference arising between them,
let her remain unmarried: she ought not to marry another man; her departure does not make the marriage void; nor is it to be made void by any difference between them, either on religious or civil accounts, only in case of adultery; and therefore, if upon such separation she marries, she is guilty of adultery:
or be reconciled to her husband; which is rather to be chosen, than to remain separate, though unmarried; if she has given the offence, and is the cause of the separation, she ought to acknowledge it, and ask forgiveness of her husband, and return to him and live in peace with him; and if the fault is on his side, she ought to make use of all proper methods to convince him of it, bring him into good temper, forgive any injury done her, and live peaceably and comfortably together:
and let not the husband put away his wife; as the Jews were wont to do, upon every trifling occasion; See Gill on Mt 5:31, Mt 5:32
John Wesley
But if she depart - Contrary to this express prohibition. And let not the husband put away his wife - Except for the cause of adultery.
Robert Jamieson, A. R. Fausset and David Brown
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 (Mt 5:32).
be reconciled--by appeasing her husband's displeasure, and recovering his good will.
let not . . . husband put away . . . wife--In Mt 5:32 the only exception allowed is, "saving for the cause of fornication."
7:127:12: Բայց այլոց ես պատուիրեմ, ո՛չ եթէ Տէր. Եթէ ոք եղբայր՝ կին ունիցի անհաւատ, եւ նմա հաճոյ իցէ բնակիլ ընդ նմա, մի՛ թողցէ զնա[3735]։ [3735] Բազումք. Բնակել ընդ նմա։
12 Բայց միւսներին ես եմ պատուիրում, ոչ թէ Տէրը. եթէ մի եղբայր անհաւատ կին ունենայ, եւ նրան հաճելի լինի ապրել նրա հետ, նրան թող չթողնի:
12 Բայց միւսներուն ալ ե՛ս կ’ըսեմ, ոչ թէ Տէրը. «Եթէ եղբայր մը անհաւատ կին ունենայ ու անոր հաճելի ըլլայ իրեն հետ բնակիլ, թող չձգէ զանիկա։
Բայց այլոց ես պատուիրեմ, ոչ եթէ Տէր. Եթէ ոք եղբայր կին ունիցի անհաւատ, եւ նմա հաճոյ իցէ բնակել ընդ նմա, մի՛ թողցէ զնա:

7:12: Բայց այլոց ես պատուիրեմ, ո՛չ եթէ Տէր. Եթէ ոք եղբայր՝ կին ունիցի անհաւատ, եւ նմա հաճոյ իցէ բնակիլ ընդ նմա, մի՛ թողցէ զնա[3735]։
[3735] Բազումք. Բնակել ընդ նմա։
12 Բայց միւսներին ես եմ պատուիրում, ոչ թէ Տէրը. եթէ մի եղբայր անհաւատ կին ունենայ, եւ նրան հաճելի լինի ապրել նրա հետ, նրան թող չթողնի:
12 Բայց միւսներուն ալ ե՛ս կ’ըսեմ, ոչ թէ Տէրը. «Եթէ եղբայր մը անհաւատ կին ունենայ ու անոր հաճելի ըլլայ իրեն հետ բնակիլ, թող չձգէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
7:1212: Прочим же я говорю, а не Господь: если какой брат имеет жену неверующую, и она согласна жить с ним, то он не должен оставлять ее;
7:12  τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ᾽ αὐτοῦ, μὴ ἀφιέτω αὐτήν·
7:12. Τοῖς (Unto-the-ones) δὲ (moreover) λοιποῖς ( unto-remaindered ) λέγω (I-forth) ἐγώ, (I,"οὐχ (not) ὁ (the-one) κύριος: (Authority-belonged) εἴ (if) τις (a-one) ἀδελφὸς (brethrened) γυναῖκα (to-a-woman) ἔχει (it-holdeth) ἄπιστον, (to-un-trusted,"καὶ (and) αὕτη (the-one-this) συνευδοκεῖ (it-goodly-thinketh-together-unto) οἰκεῖν (to-house-unto) μετ' (with) αὐτοῦ, (of-it,"μὴ (lest) ἀφιέτω (it-should-send-off) αὐτήν: (to-it)
7:12. nam ceteris ego dico non Dominus si quis frater uxorem habet infidelem et haec consentit habitare cum illo non dimittat illamFor to the rest I speak, not the Lord. If any brother hath a wife that believeth not and she consent to dwell with him: let him not put her away.
12. But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her.
7:12. Concerning the rest, I am speaking, not the Lord. If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her.
7:12. 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.
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:

12: Прочим же я говорю, а не Господь: если какой брат имеет жену неверующую, и она согласна жить с ним, то он не должен оставлять ее;
7:12  τοῖς δὲ λοιποῖς λέγω ἐγώ, οὐχ ὁ κύριος· εἴ τις ἀδελφὸς γυναῖκα ἔχει ἄπιστον, καὶ αὕτη συνευδοκεῖ οἰκεῖν μετ᾽ αὐτοῦ, μὴ ἀφιέτω αὐτήν·
7:12. nam ceteris ego dico non Dominus si quis frater uxorem habet infidelem et haec consentit habitare cum illo non dimittat illam
For to the rest I speak, not the Lord. If any brother hath a wife that believeth not and she consent to dwell with him: let him not put her away.
7:12. Concerning the rest, I am speaking, not the Lord. If any brother has an unbelieving wife, and she consents to live with him, he should not divorce her.
7:12. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12-13: Могло случиться, что в Коринфе или где-либо еще, обращался в христианство только один из супругов, а другой продолжал оставаться в язычестве или иудействе. Таким образом появлялись смешанные браки. Христос в отношении к таким бракам не дал никакого повеления, и поэтому сам Ап. берет на себя задачу дать указания и по поводу таких случаев, основываясь, конечно, на том, что ему было известно из учения Христова. Этим упоминанием о том, что здесь приводится его, Павлово, указание, он не хочет, конечно, ослабить его силу (ср. ст. 10). - Как же решает Ап. вопрос о таких смешанных браках? Все дело заключается в желании неверующего во Христа супруга: если он желает продолжать брачное сожитие с женою христианкою или жена неверующая с мужем христианином, то брак остается в полной силе. Таким образом, сожитие с неверующим, по Апостолу, не налагает никакого пятна на верующего супруга.
Adam Clarke: Commentary on the Bible - 1831
7:12: But to the rest speak I, not the Lord - As if he had said: For what I have already spoken I have the testimony of the Lord by Moses, and of my own Lord and Master, Christ; but for the directions which I am now about to give there is no written testimony, and I deliver them now for the first time. These words do not intimate that the apostle was not now under the influences of the Divine Spirit; but, that there was nothing in the sacred writings which bore directly on this point.
If any brother - A Christian man, have a wife that believeth not, i.e. who is a heathen, not yet converted to the Christian faith, and she be pleased to dwell with him, notwithstanding his turning Christian since their marriage, let him not put her away because she still continues in her heathen superstition.
Albert Barnes: Notes on the Bible - 1834
7:12: But to the rest - "I have spoken in regard to the duties of the unmarried, and the question whether it is right and advisable that they should marry, Co1 7:1-9. I have also uttered the command of the Lord in regard to those who are married, and the question whether separation and divorce were proper. Now in regard to "the rest of the person's and cases" referred to, I will deliver my opinion." "The rest," or remainder, here referred to, relates particularly to the cases in which one party was a Christian and the other not. In the pRev_ious verses he had delivered the solemn, explicit law of Christ, that divorce was to take place on neither side, and in no instance, except agreeably. to the law of Christ; Mat 5:32. That was settled by divine authority. In the subsequent verses he discusses a different question; whether a "voluntary separation" was not advisable and proper when the one party was a Christian and the other not. The word "rest" refers to these instances, and the questions which would arise under this inquiry.
Not the Lord - See the note at Co1 7:6. "I do not claim, in this advice, to be under the influence of inspiration; I have no express command on the subject from the Lord; but I deliver my opinion as a servant of the Lord Co1 7:40, and as having a right to offer advice, even when I have no express command from God, to a church which I have founded, and which has consulted me on the subject." This was a case in which both he and they were to follow the principles of Christian prudence and propriety, when there was no express commandment. Many such cases may occur. But few, perhaps none, can occur, in which some Christian principle shall not be found, that will be sufficient to direct the anxious inquirer after truth and duty.
If any brother - Any Christian.
That believeth not - That is not a Christian; one who is a pagan.
And if she be pleased - If it seems best to her; if she consents; approves of living together still. There might be many cases where the wife or the husband, that was not a Christian, would be so opposed to Christianity, and so violent in their opposition, that they would not be willing to live with a Christian. When this was the case, the Christian husband or wife could not pRev_ent the separation. When this was not the case, they were not to seek a separation themselves.
To dwell with him - To remain in connection with him as his wife, though they differed on the subject of religion.
Let him not put her away - Though she is a pagan, though opposed to his religion, yet the marriage vow is sacred and inviolable. It is not to be sundered by any change which can take place in the opinions of either party. It is evident that if a man were at liberty to dissolve the marriage tie, or to discard his wife when his own opinions were changed on the subject of religion, that it would at once destroy all the sacredness of the marriage union, and render it a nullity. Even, therefore, when there is a difference of opinion on the vital subject of religion, the tie is not dissolved; but the only effect of religion should be, to make the converted husband or wife more tender, kind, affectionate, and faithful than they were before; and all the more so as their partners are without the hopes of the gospel, and as they may be won to love the Saviour, Co1 7:16.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:12: speak: Co1 7:6, Co1 7:25; Co2 11:17
If: Ezr 10:2, Ezr 10:3, Ezr 10:11-19
Geneva 1599
(8) 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.
(8) Eighthly, he affirms that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm: so that the faithful may not forsake the unfaithful.
John Gill
But to the rest speak I, not the Lord,.... He had spoken before to married persons in general, and had delivered not his own sentiments barely, but the commandment of the Lord, that such should never separate from, or put away each other; in which he has respect to such as were upon equal foot in matters of religion, who were both of them believers in Christ; but now he speaks to the rest, to such as were unequally yoked, the one a believer, the other an unbeliever; and what he delivers on this head, concerning their living together, there being no express determination of this matter by the Lord himself, he under divine inspiration gives his sense of it; as that such marriages were valid, and that such persons ought to live together, and not separate on account of difference in religion: or the sense is, that as "to the rest" of the things they had wrote to him about, besides what he had given answer to already, he should speak to under divine illumination; though he had not an express law of Christ to point unto them, as the rule of their conduct: and particularly, whereas they had desired his judgment and advice upon this head, whether one who before conversion had married an unbeliever, ought to live with such an one, or whether it would not be advisable to leave, or put such away, to it he answers,
if any brother hath a wife that believeth not; that is, if any man who is now a brother, one called by the grace of God, and is in church fellowship, has a wife to whom he was married whilst in a state of unregeneracy and infidelity; who is as she was when he married her, entirely destitute of faith in Christ; not one that is weak in the faith, or only makes an outward profession, but that has no faith at all in Christ, nor in his Gospel, not so much as an historical one; who disbelieves, denies, and rejects, the truths of the Gospel:
and she be pleased to dwell with him; loves her husband, chooses to continue with him, notwithstanding their different sentiments of religion:
let him not put her away; infidelity is no reason for a divorce. The Gospel revelation does not dissolve the natural obligations men and women are in to one another. The Jews had a law prohibiting marriages with Heathens and idolaters; and such marriages were dissolved, and such wives put away, Ex 34:16 but this was a law peculiar to that people, and was not obligatory on other nations, and especially has no place under the Gospel dispensation.
John Wesley
To the rest - Who are married to unbelievers. Speak I - By revelation from God, though our Lord hath not left any commandment concerning it. Let him not put her away - The Jews, indeed, were obliged of old to put away their idolatrous wives, Ezra 10:3; but their case was quite different. They were absolutely forbid to marry idolatrous women; but the persons here spoken of were married while they were both in a state of heathenism.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:137:13: Եւ կին որ ունիցի այր անհաւատ, եւ նմա կա՛մ իցէ բնակել ընդ նմա, մի՛ թողցէ զայրն.
13 Եւ մի կին, եթէ անհաւատ մարդ ունենայ, եւ նա ուզենայ ապրել նրա հետ, իր մարդուն թող չթողնի.
13 Եւ եթէ կին մը անհաւատ այր ունենայ ու անոր հաճելի ըլլայ իրեն հետ բնակիլ, թող չձգէ զանիկա»։
Եւ կին որ ունիցի այր անհաւատ, եւ նմա կամ իցէ բնակել ընդ նմա, մի՛ թողցէ զայրն:

7:13: Եւ կին որ ունիցի այր անհաւատ, եւ նմա կա՛մ իցէ բնակել ընդ նմա, մի՛ թողցէ զայրն.
13 Եւ մի կին, եթէ անհաւատ մարդ ունենայ, եւ նա ուզենայ ապրել նրա հետ, իր մարդուն թող չթողնի.
13 Եւ եթէ կին մը անհաւատ այր ունենայ ու անոր հաճելի ըլլայ իրեն հետ բնակիլ, թող չձգէ զանիկա»։
zohrab-1805▾ eastern-1994▾ western am▾
7:1313: и жена, которая имеет мужа неверующего, и он согласен жить с нею, не должна оставлять его.
7:13  καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὖτος συνευδοκεῖ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα.
7:13. καὶ (And) γυνὴ (a-woman) ἥτις (which-a-one) ἔχει (it-holdeth) ἄνδρα (to-a-man) ἄπιστον, (to-un-trusted,"καὶ (and) οὗτος (the-one-this) συνευδοκεῖ (it-goodly-thinketh-together-unto) οἰκεῖν (to-house-unto) μετ' (with) αὐτῆς, (of-it,"μὴ (lest) ἀφιέτω (it-should-send-off) τὸν (to-the-one) ἄνδρα. (to-a-man)
7:13. et si qua mulier habet virum infidelem et hic consentit habitare cum illa non dimittat virumAnd if any woman hath a husband that believeth not and he consent to dwell with her: let her not put away her husband.
13. And the woman which hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.
7:13. And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce her husband.
7:13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him:

13: и жена, которая имеет мужа неверующего, и он согласен жить с нею, не должна оставлять его.
7:13  καὶ γυνὴ εἴ τις ἔχει ἄνδρα ἄπιστον, καὶ οὖτος συνευδοκεῖ οἰκεῖν μετ᾽ αὐτῆς, μὴ ἀφιέτω τὸν ἄνδρα.
7:13. et si qua mulier habet virum infidelem et hic consentit habitare cum illa non dimittat virum
And if any woman hath a husband that believeth not and he consent to dwell with her: let her not put away her husband.
13. And the woman which hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband.
7:13. And if any woman has an unbelieving husband, and he consents to live with her, she should not divorce her husband.
7:13. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
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Adam Clarke: Commentary on the Bible - 1831
7:13: And the woman - Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.
Albert Barnes: Notes on the Bible - 1834
7:13: Let her not leave him - A change of phraseology from the last verse, to suit the circumstances. The wife did not have power to "put away" the husband, and expel him from his own home; but she might think it her duty to be separated from him. The apostle counsels her not to do this; and this advice should still be followed. She should still love her husband and seek his welfare; she should be still a kind, affectionate, and faithful wife; and all the more so that she may show him the excellence of religion, and win him to love it. She should even bear much, and bear it long; nor should she leave him unless her life is rendered miserable, or in danger; or unless he wholly neglects to make provision for her, and leaves her to suffering, to want, and to tears. In such a case no precept of religion forbids her to return to her father's house, or to seek a place of safety and of comfort. But even then it is not to be a separation on account of a difference of religious sentiment, but for brutal treatment. Even then the marriage tie is not dissolved, and neither party is at liberty to marry again.
John Gill
And the woman which hath an husband that believeth,.... The apostle puts the case both ways, there being the same reason for one as for another; that if she that was a sister, who was partaker of the grace of God, and a member of the church, had a husband to whom she was married before her conversion; who was an unbeliever, had no faith in Christ, nor any notion of the Gospel, but an infidel to both:
and if he be pleased to dwell with her; loves her, and is willing to continue with her; neither puts her away from him, nor departs from her on account of her Christianity:
let her not leave him; but continue, and cohabit with him as man and wife; this is the advice the apostle gives, as agreeably to the light of nature and reason; as becoming the Gospel of Christ, and as what might serve to recommend it, and spread the knowledge of it.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:147:14: զի սո՛ւրբ է այրն անհաւատ, կնա՛ւն. եւ սուրբ է կինն անհաւա՛տ, արա՛մբն. ապա թէ ոչ՝ որդիքն ձեր պի՛ղծ են. բայց այժմ սո՛ւրբ են[3736]։ [3736] Ոմանք. Ապա եթէ ոչ՝ որ՛՛։
14 որովհետեւ անհաւատ մարդը իր կնոջո՛վ սուրբ է. սուրբ է եւ անհաւատ կինը իր մարդո՛վ. ապա թէ ոչ՝ ձեր որդիները պիղծ կը լինեն. մինչդեռ հիմա սուրբ են:
14 Վասն զի անհաւատ այրը սրբուած է կնոջմովը եւ անհաւատ կինը սրբուած է այրովը. ապա թէ ոչ՝ ձեր որդիները պիղծ պիտի ըլլային, բայց հիմա սուրբ են։
զի սուրբ է այրն անհաւատ` կնաւն, եւ սուրբ է կինն անհաւատ` արամբն. ապա թէ ոչ` որդիքն ձեր պիղծ են, բայց այժմ սուրբ են:

7:14: զի սո՛ւրբ է այրն անհաւատ, կնա՛ւն. եւ սուրբ է կինն անհաւա՛տ, արա՛մբն. ապա թէ ոչ՝ որդիքն ձեր պի՛ղծ են. բայց այժմ սո՛ւրբ են[3736]։
[3736] Ոմանք. Ապա եթէ ոչ՝ որ՛՛։
14 որովհետեւ անհաւատ մարդը իր կնոջո՛վ սուրբ է. սուրբ է եւ անհաւատ կինը իր մարդո՛վ. ապա թէ ոչ՝ ձեր որդիները պիղծ կը լինեն. մինչդեռ հիմա սուրբ են:
14 Վասն զի անհաւատ այրը սրբուած է կնոջմովը եւ անհաւատ կինը սրբուած է այրովը. ապա թէ ոչ՝ ձեր որդիները պիղծ պիտի ըլլային, բայց հիմա սուրբ են։
zohrab-1805▾ eastern-1994▾ western am▾
7:1414: Ибо неверующий муж освящается женою верующею, и жена неверующая освящается мужем верующим. Иначе дети ваши были бы нечисты, а теперь святы.
7:14  ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῶ ἀδελφῶ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.
7:14. ἡγίασται (It-had-come-to-be-hallow-belonged-to) γὰρ (therefore) ὁ (the-one) ἀνὴρ (a-man) ὁ (the-one) ἄπιστος (un-trusted) ἐν (in) τῇ (unto-the-one) γυναικί, (unto-a-woman,"καὶ (and) ἡγίασται (it-had-come-to-be-hallow-belonged-to) ἡ (the-one) γυνὴ (a-woman) ἡ (the-one) ἄπιστος (un-trusted) ἐν (in) τῷ (unto-the-one) ἀδελφῷ: (unto-brethrened,"ἐπεὶ (upon-if) ἄρα (thus) τὰ (the-ones) τέκνα (producees) ὑμῶν (of-ye) ἀκάθαρτά ( un-cleansable ) ἐστιν, (it-be,"νῦν (now) δὲ (moreover) ἅγιά ( hallow-belonged ) ἐστιν. (it-be)
7:14. sanctificatus est enim vir infidelis in muliere fideli et sanctificata est mulier infidelis per virum fidelem alioquin filii vestri inmundi essent nunc autem sancti suntFor the unbelieving husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.
14. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.
7:14. For the unbelieving husband has been sanctified through the believing wife, and the unbelieving wife has been sanctified through the believing husband. Otherwise, your children would be unclean, whereas instead they are holy.
7:14. 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.
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:

14: Ибо неверующий муж освящается женою верующею, и жена неверующая освящается мужем верующим. Иначе дети ваши были бы нечисты, а теперь святы.
7:14  ἡγίασται γὰρ ὁ ἀνὴρ ὁ ἄπιστος ἐν τῇ γυναικί, καὶ ἡγίασται ἡ γυνὴ ἡ ἄπιστος ἐν τῶ ἀδελφῶ· ἐπεὶ ἄρα τὰ τέκνα ὑμῶν ἀκάθαρτά ἐστιν, νῦν δὲ ἅγιά ἐστιν.
7:14. sanctificatus est enim vir infidelis in muliere fideli et sanctificata est mulier infidelis per virum fidelem alioquin filii vestri inmundi essent nunc autem sancti sunt
For the unbelieving husband is sanctified by the believing wife: and the unbelieving wife is sanctified by the believing husband. Otherwise your children should be unclean: but now they are holy.
14. For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the brother: else were your children unclean; but now are they holy.
7:14. For the unbelieving husband has been sanctified through the believing wife, and the unbelieving wife has been sanctified through the believing husband. Otherwise, your children would be unclean, whereas instead they are holy.
7:14. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Причина, по которой Апостол дозволяет такие смешанные браки, заключается в освящающей силе христианской религии, которая (сила) же только не дает возможности неверующей стороне запятнать верующую, но даже оказывает известное освящающее действие на неверующего супруга. - Освящается(hgiastai) - точнее: "освящен" или "посвящен". Нехристианская сторона уже освящена в христианской чрез свое согласие жить с христианскою. Это согласие есть тоже, что вера в отношении верующего ко Христу. Нехристианин-супруг уже посвящен Богу чрез внутреннее и внешнее общение с супругою-христианкою [По Ph. Bachmann'y здесь речь идет о святости супруга язычника для Церкви, т. е. для всех других членов Церкви, которые смотрят на такого человека как на своего, не боятся оскверниться, напр., за трапезою его присутствием]. - Чтобы доказать действительность такого освящения и посвящения Ап. ссылается на общеизвестный в Церкви факт: дети ваши святы. Ап. хочет этим сказать следующее. Если мать-христианка признает, что дети ее святы, хотя отец их язычник, то тем более она должна верить в освящающее значение свое по отношению к мужу-язычнику. Дети имеют на себе прирожденную нечистоту, они не могут еще выразить и согласия своего оставаться с матерью-христианкою, однако же они действительно святы (agia сильнее выражения hgiastai), действительно освящены и посвящены Богу в силу внутреннего общения с родителем или родительницей-христианами. Тем более могут быть освящены взрослые люди, неверующие во Христа супруги, в силу своего общения с супругами христианами. - По всему вероятию, Ап. имеет здесь в виду таинство крещения, которое, по свидетельству Оригена (comment. in epiet. ad. Kor. t. V:9), было совершаемо при Апостолах и над детьми. Впрочем, он здесь приписывает детям святость не в силу совершаемого над ними крещения, но самое это крещение, по контексту речи, являлось для него знамением и фактическим доказательством того святого состояния, в котором находились дети христиан. Так евреи не потому становились потомками Авраама, что принимали обрезание, но самое их происхождение от Авраама давало им право на получение обрезания. Все дело заключается здесь в тесном внутреннем общении детей с родителями христианами, благодаря которому они состоят в благодатном союзе со Христом.
Adam Clarke: Commentary on the Bible - 1831
7:14: The unbelieving husband is sanctified by the wife - Or rather, is to be reputed as sanctified on account of his wife; she being a Christian woman, and he, though a heathen, being by marriage one flesh with her: her sanctity, as far as it refers to outward things, may be considered as imputed to him so as to render their connection not unlawful. The case is the same when the wife is a heathen and the husband a Christian. The word sanctification here is to be applied much more to the Christian state than to any moral change in the persons; for ἁγιοι, saints, is a common term for Christians - those who were baptized into the faith of Christ; and as its corresponding term קדושים kedoshim signified all the Jews who were in the covenant of God by circumcision, the heathens in question were considered to be in this holy state by means of their connection with those who were by their Christian profession saints.
Else were your children unclean - If this kind of relative sanctification were not allowed, the children of these persons could not be received into the Christian Church, nor enjoy any rights, or privileges as Christians; but the Church of God never scrupled to admit such children as members, just as well as she did those who had sprung from parents both of whom were Christians.
The Jews considered a child as born out of holiness whose parents were not proselytes at the time of the birth, though afterwards they became proselytes. On the other hand, they considered the children of heathens born in holiness, provided the parents became proselytes before the birth. All the children of the heathens were reputed unclean by the Jews; and all their own children holy. - See Dr. Lightfoot. This shows clearly what the apostle's meaning is.
If we consider the apostle as speaking of the children of heathens, we shall get a remarkable comment on this passage from Tertullian, who, in his treatise De Carne Christi, chaps. 37, 39, gives us a melancholy account of the height to which superstition and idolatry had arrived in his time among the Romans. "A child," says he, "from its very conception, was dedicated to the idols and demons they worshipped. While pregnant, the mother had her body swathed round with bandages, prepared with idolatrous rites. The embryo they conceived to be under the inspection of the goddess Alemona, who nourished it in the womb. Nona and Decima took care that it should be born in the ninth or tenth month. Partula adjusted every thing relative to the labor; and Lucina ushered it into the light. During the week preceding the birth a table was spread for Juno; and on the last day certain persons were called together to mark the moment on which the Parcae, or Fates, had fixed its destiny. The first step the child set on the earth was consecrated to the goddess Statina; and, finally, some of the hair was cut off, or the whole head shaven, and the hair offered to some god or goddess through some public or private motive of devotion." He adds that "no child among the heathens was born in a state of purity; and it is not to be wondered at," says he, "that demons possess them from their youth, seeing they were thus early dedicated to their service." In reference to this, he thinks, St. Paul speaks in the verse before us: The unbelieving husband is sanctified by the wife - else were your children unclean; but now are they holy; i.e. "As the parents were converted to the Christian faith, the child comes into the world without these impure and unhallowed rites; and is from its infancy consecrated to the true God."
Albert Barnes: Notes on the Bible - 1834
7:14: For the unbelieving husband - The husband that is not a Christian; who still remains a pagan, or an impenitent man. The apostle here states reasons why a separation should not take place when there was a difference of religion between the husband and the wife. The first is, that the unbelieving husband is sanctified by the believing wife. And the object of this statement seems to be, to meet an objection which might exist in the mind, and which might, perhaps, be urged by some. "Shall I not be polluted by such a connection? Shall I not be defiled, in the eye of God, by living in a close union with a pagan, a sinner, an enemy of God, and an opposer of the gospel?" This objection was natural, and is, doubtless, often felt. To this the apostle replies, "No; the contrary may he true. The connection produces a species of sanctification, or diffuses a kind of holiness over the unbelieving party by the believing party, so far as to render their children holy, and therefore it is improper to seek for a separation."
Is sanctified - ἡγίασται hē giastai. There has been a great variety of opinions in regard to the sense of this word. It does not comport with my design to state these opinions. The usual meaning of the word is, to make holy; to set apart to a sacred use; to consecrate, etc; see the note at Joh 17:17. But the expression cannot mean here:
(1) That the unbelieving husband would become holy, or be a Christian, "by the mere fact" of a connection "with" a Christian, for this would be to do violence to the words, and would be contrary to facts everywhere; nor,
(2) That the unbelieving husband had been sanctified by the Christian wife (Whitby), for this would not be true in all cases; nor,
(3) That the unbelieving husband would gradually become more favorably inclined to Christianity, by observing its effects on the wife (according to Semler); for, though this might be true, yet the apostle was speaking of something then, and which rendered their children at that time holy; nor,
(4) That the unbelieving husband might more easily be sanctified, or become a Christian, by being connected with a Christian wife (according to Rosenmuller and Schleusner), because he is speaking of something in the connection which made the children holy; and because the word ἁγιάζω hagiazō is not used in this sense elsewhere. But it is a good rule of interpretation, that the words which are used in any place are to be limited in their signification by the connection; and all that we are required to understand here is, that the unbelieving husband was sanctified "in regard to the subject under discussion;" that is, in regard to the question whether it was proper for them to live together, or whether they should be separated or not. And the sense may be, "They are by the marriage tie one flesh. They are indissolubly united by the ordinance of God. As they are one by his appointment, as they have received his sanction to the marriage union, and as one of them is holy, so the other is to be regarded as sanctified, or made so holy by the divine sanction to the union, that it is proper for them to live together in the marriage relation." And in proof of this, Paul says if it were not so, if the connection was to he regarded as impure and abominable, then their children were to be esteemed as illegitimate and unclean. But now they were not so regarded, and could not so be; and hence, it followed that they might lawfully continue together. So Calvin, Beza, and Doddridge interpret the expression.
Else were your children unclean - (ἀκάθαρτα akatharta). Impure; the opposite of what is meant by holy. Here observe:
(1) That this is a reason why the parents, one of whom was a Christian and the other not, should not be separated; and,
(2) The reason is founded on the fact, that if they were separated, the offspring of such a union must be regarded as illegitimate, or unholy; and,
(3) It must be improper to separate in such a way, and for such a reason, because even they did not believe, and could not believe, that their children were defiled, and polluted, and subject to the shame and disgrace attending illegitimate children.
This passage has often been interpreted, and is often adduced to prove that children are "federally holy," and that they are entitled to the privilege of baptism on the ground of the faith of one of the parents. But against this interpretation there are insuperable objections:
(1) The phrase "federally holy" is unintelligible, and conveys no idea to the great mass of people. It occurs no where in the Scriptures, and what can be meant by it?
(2) it does not accord with the scope and design of the argument. There is not one word about baptism here; not one allusion to it; nor does the argument in the remotest degree hear upon it. The question was not whether children should be baptized, but it was whether there should be a separation between man and wife, where the one was a Christian and the other not. Paul states, that if such a separation should take place, it would imply that the marriage was improper; and of course the children must be regarded as unclean. But how would the supposition that they were federally holy, and the proper subjects of baptism, bear on this? Would it not be equally true that it was proper to baptize the children whether the parents were separated or not? Is it not a doctrine among Pedobaptists everywhere, that the children are entitled to baptism upon the faith of either of the parents, and that that doctrine is not affected by the question here agitated by Paul? Whether it was proper for them to live together or not, was it not equally true that the child of a believing parent was to be baptized? But,
(3) The supposition that this means that the children would be regarded as illegitimate if such a separation should take place, is one that accords with the whole scope and design of the argument. "When one party is a Christian and the other not shall there be a separation?" This was the question. "No," says Paul; if there is such a separation, it must be because the marriage is improper; because it would be wrong to live together in such circumstances. What would follow from this? Why, that all the children that have been born since the one party became a Christian, must be regarded as having been born while a connection existed that was improper, and unChristian, and unlawful, and of course they must be regarded as illegitimate. But, says he, you do not believe this yourselves. It follows, therefore, that the connection, even according to your own views, is proper.
(4) this accords with the meaning of the word unclean (ἀκάθαρτα akatharta). It properly denotes that which is impure, defiled, idolatrous, unclean:
(a) In a Levitical sense; Lev 5:2.
(b) In a moral sense. Act 10:28; Co2 6:17; Eph 5:5.
The word will appropriately express the sense of illegitimacy; and the argument, I think, evidently requires this. It may be summed up in a few words. "Your separation would be a proclamation to all that you regard the marriage as invalid and improper. From this it would follow that the offspring of such a marriage would be illegitimate. But you are not prepared to admit this; you do not believe it. Your children which you esteem to be legitimate, and they are so. The marriage tie, therefore, should be regarded as binding, and separation unnecessary and improper." See, however, Doddridge and Bloomfield for a different view of this subject - I believe infant baptism to be proper and right, and an inestimable privilege to parents and to children. But a good cause should not be made to rest on feeble supports, nor upon forced and unnatural interpretations of the Scriptures. And such I regard the usual interpretation placed on this passage.
But now are they holy - Holy in the same sense as the unbelieving husband is sanctified by the believing wife; for different forms of the same word are usual. That is, they are legitimate. They are not to be branded and treated as bastards, as they would be by your separation. You regard them as having been born in lawful wedlock, and they are so; and they should be treated as such by their parents, and not be exposed to shame and disgrace by your separation.
The note of Dr. Doddridge, to which the author has candidly referred his readers, is here subjoined: "On the maturest and most impartial consideration of this text, I must judge it to refer to infant baptism. Nothing can be more apparent, than that the word "holy" signifies persons who might be admitted to partake of the distinguishing rites of God's people; compare Exo 19:6; Deu 7:6; Deu 14:2; Deu 26:19; Deu 33:3; Ezr 9:2, with Isa 35:8; Isa 52:1; Act 10:28. And as for the interpretation which so many of our brethren, the Baptists, have contended for, that "holy" signifies "legitimate," and "unclean, illegitimate" (not to urge that this seems an unscriptural sense of the word,) nothing can be more evident than that the argument will by no means bear it; for it would be proving a thing by itself "idem peridem" to argue, that the converse of the parent's was lawful because the children were not bastards, whereas all who thought the converse of the parents unlawful, must think that the children were illegitimate."
The sense of the passage seems to be this: Christians are not to separate from their unconverted partners, although the Jews were commanded to put away their strange or pagan wives; because the unbelieving party is so far sanctified by the believing party, that the marriage connection is quite "lawful for Christians. There is nothing in the Christian religion that forbids it." Otherwise, argues the Apostle, your children would be unclean, just as the offspring of unequal and forbidden marriages among the Jews, was unclean, and therefore denied the privilege of circumcision; whereas your infants, as appears from their right to baptism, acknowledged in all the churches, are holy, just as the Jewish children who had a right to circumcision were holy, not "internally" but externally and legally, in consequence of their covenant relation to God. Or briefly thus - Do not separate. The marriage is quite lawful for Christians, otherwise your children could not be reckoned holy, in the sense of having a right to the seal of the covenant, that is, baptism. The argument for infant baptism is indeed incidental, but not the less strong on that account. And to say there is no allusion whatever to that subject is a mere begging of the question.
To evade this conclusion in favor of infant baptism, the Baptists have strenuously contended, that the proper sense of "holy" is legitimate or lawfully born. But,
1. The word in the original (ἁγιος hagios) does not in a single instance bear this sense. The question is not what sense may possibly be attached to the term, but what is its real meaning. It is on the other hand, very frequently used in the sense assigned to it by Doddridge and others.
2. According to this view (namely, of legitimacy), the apostle is made gravely to tell the Corinthians, that the marriage, in the supposed case, was lawful in a "civil sense," a thing which they could not possibly doubt, and which must have been "equally true if both parties had been unbelieving." It is incredible that the Corinthians should wish or need to be informed on any such point? But if we call to mind what has been noticed above, concerning the command, binding the Jews to dissolve their unequal marriages, and to treat the offspring of them as unclean Ezr 10:3, we can easily imagine the Corinthians anxious to ascertain whether the Christian religion had retained any such injunction. No, says the apostle, you see your children are holy, as the children of equal or allowed marriage among the Jews were. Therefore you need have no scruples on the point; you require not to separate. Any obscurity that rests on the passage arises from inattention to the Jewish laws, and to the senses in which the Jews used the words "unclean" and "holy." In primitive times these terms, applied to children, would be readily understood, without any explanation such as is needed now.
3. As Doddridge in the above note has acutely remarked, the supposition that the apostle proves the lawfulness of the marriage in a civil sense, from the legitimacy of the children, makes him argue in a circle. The thing to be proven, and the proof, are in reality one and the same. If the Corinthians knew that their children were legitimate, how could they think of applying to Paul on a subject so simple as the legality of of their marriages. It is as if they had said, "We know that our children are legitimate. Inform us if our marriages are legal!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:14: the unbelieving husband: Co1 6:15-17; Ezr 9:1, Ezr 9:2; Ti1 4:5; Tit 1:15
else: Ezr 9:2; Isa 52:1; Mal 2:15, Mal 2:16; Act 10:23; Rom 11:16
Geneva 1599
(9) For the unbelieving husband is (h) sanctified by the (i) wife, and the unbelieving wife is sanctified by the (k) husband: else were your children unclean; but now are they (l) holy.
(9) He answers an objection: but the faithful is defiled by the company of the unfaithful. The apostle denies that, and proves that the faithful man with good conscience may use the vessel of his unfaithful wife, by this, that their children which are born of them are considered holy or legitimate (that is, contained within the promise): for it is said to all the faithful, "I will be your God, and the God of your seed."
(h) The godliness of the wife is of more force to cause their marriage to be considered holy, than the infidelity of the husband is to profane the marriage.
(i) The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her.
(k) To the faithful husband.
(l) The children are holy in the same sense that their parents are; that is they are sanctified, or lawfully espoused together, so the children born of them were in a civil and legal sense holy, that is, legitimate. (Ed.)
John Gill
For the unbelieving husband is sanctified by the wife,.... That is, "by the believing wife"; as the Vulgate Latin and Syriac versions read, and so it is read in some copies; and likewise in the next clause the same is read,
by the believing husband; this is a reason given by the apostle why they should live together. This cannot be understood of internal sanctification, which is never the case; an unbeliever cannot be sanctified by a believer in this sense, for such a sanctification is only by the Spirit of God; nor external sanctification, or an outward reformation, which though the unbelieving yoke fellow may sometimes be a means of, yet not always; and besides, the usefulness of one to another in such a relation, in a spiritual sense, urged as a reason for living together, in 1Cor 7:16 nor merely of the holiness of marriage, as it is an institution of God, which is equally the same in unbelievers as believers, or between a believer and an unbeliever, as between two believers; but of the very act of marriage, which, in the language of the Jews, is expressed by being "sanctified"; instances almost without number might be given of the use of the word in this sense, out of the Misnic, Talmudic, and Rabbinic writings; take the following one instead of a thousand that might be produced (s).
"The man "sanctifies", or espouses a wife by himself, or by his messenger; the woman "is sanctified", or espoused by herself, or by her messenger. The man "sanctifies", or espouses his daughter, when she is a young woman, by himself or by his messenger; if anyone says to a woman, "be thou sanctified", or espoused to me by this date (the fruit of the palm tree,) "be thou sanctified", or espoused to me by this (any other thing); if there is anyone of these things the value of a farthing, "she is sanctified", or espoused, and if not she is not "sanctified", or "espoused"; if he says, by this, and by this, and by this, if there is the value of a farthing in them all, "she is sanctified", or espoused; but if not, she is not "sanctified", or espoused; if she eats one after another, she is not "sanctified", or espoused, unless there is one of them the value of a farthing;''
in which short passage, the word which is used to "sanctify", or be "sanctified", in the Hebrew language, is used to espouse, or be espoused no less than "ten" times. So the Jews (t) interpret the word "sanctified", in Job 1:5 he espoused to them wives; in the Misna, the oral law of the Jews, there is a whole treatise of "sanctifications" (u), or espousals; and in the Gemara or Talmud (w) is another, full of the disputes of the doctors on this subject. Maimonides has also written a treatise of women and wives (x), out of which might be produced almost innumerable instances in proof of the observation; and such as can read, and have leisure to read the said tracts, may satisfy themselves to their heart's content. Let it be further observed; that the preposition which is in most versions rendered "by", should be rendered "in" or "to" or "unto", as it is in the next verse, and in many other places; see Mt 17:12 Col 1:23 if it be rendered in the former way, "in", it denotes the near union which by marriage the man and woman are brought into; if in the latter, it designs the object to which the man or woman is espoused, and the true sense and even the right rendering of the passage is this: "for the unbelieving husband is espoused to the wife, and the unbelieving wife is espoused to the husband"; they are duly, rightly, and legally espoused to each other; and therefore ought not, notwithstanding their different sentiments of religion, to separate from one another; otherwise, if this is not the case, if they are not truly married to one another, this consequence must necessarily follow; that the children born in such a state of cohabitation, where the marriage is not valid, must be spurious, and not legitimate, and which is the sense of the following words:
else were your children unclean, but now are they holy; that is, if the marriage contracted between them in their state of infidelity was not valid, and, since the conversion of one of them, can never be thought to be good; then the children begotten and born, either when both were infidels, or since one of them was converted, must be unlawfully begotten, be base born, and not a genuine legitimate offspring; and departure upon such a foot would be declaring to all the world that their children were illegitimate; which would have been a sad case indeed, and contains in it another reason why they ought to keep together; whereas, as the apostle has put it, the children are holy in the same sense as their parents are; that as they are sanctified, or lawfully espoused together, so the children born of them were in a civil and legal sense holy, that is, legitimate; wherefore to support the validity of their marriage, and for the credit of their children, it was absolutely necessary they should abide with one another. The learned Dr. Lightfoot says, that the words "unclean" and "holy" denote not children unlawfully begotten, and lawfully begotten; but Heathenism and Christianism; and thinks the apostle alludes to the distinction often made by the Jews, of the children of proselytes being born in "holiness", or out of it, that is, either before they became proselytes or after; but it should be observed, that though the word "holiness" is used for Judaism, yet not for Christianity; and besides, the marriages of Heathens were not looked upon as marriages by the Jews, and particularly such mixed ones as of a Jew and Gentile, they were not to be reckoned marriages; for so they say (y),
"he that espouses a Gentile woman, or a servant, , "they are not espousals"; but lo, he is after the espousals as he was before the espousals; and so a Gentile, or a servant, that espouses a daughter of Israel, , "those espousals are no espousals";''
nor do they allow children begotten of such persons to be legitimate. This learned writer himself owns such a tradition, and which he cites (z),
"that a son begotten in uncleanness is a son in all respects, and in general is reckoned as an Israelite, though he is a bastard, , "but a son begotten on a Gentile woman is not his son";''
all which are just the reverse of what the apostle is here observing; and who, it must be remarked, is speaking of the same sort of holiness of children as of parents, which cannot be understood of Christianity, because one of the parents in each is supposed to be an Heathen. The sense I have given of this passage, is agreeable to the mind of several interpreters, ancient and modern, as Jerom, Ambrose, Erasmus, Camerarius, Musculus, &c. which last writer makes this ingenuous confession; formerly, says he, I have abused this place against the Anabaptists, thinking the meaning was, that the children were holy for the parents' faith; which though true, the present place makes nothing for the purpose: and I hope, that, upon reading this, everyone that has abused it to such a purpose will make the like acknowledgment; I am sure they ought.
(s) Misn. Kiddushin, c. 2. sect. 1. (t) Vajikra Rabba, sect. 7. fol. 152. 1. (u) Massech. Kiddushin. (w) T. Bab. & Hieros. Kiddushin. (x) Hilch Ishot. c. 3. & 4. & 5. & 6. & 7. & 8. & 9. (y) Maimon. Hilch. Ishot, c. 4. sect. 15. (z) Maimon. Hilch. Issure Bia, c. 12. sect. 7. Vid. Ib. Hilch. Nechalat, c. 2. sect. 12.
John Wesley
For the unbelieving husband hath, in many instances, been sanctified by the wife - Else your children would have been brought up heathens; whereas now they are Christians. As if he had said, Ye see the proof of it before your eyes.
Robert Jamieson, A. R. Fausset and David Brown
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 Ti1 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 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].
7:157:15: Ապա եթէ անհաւատն մեկնիցի, մեկնեսցի՛. զի ո՛չինչ հարկ ՚ի վերայ կայ եղբօրն կամ քեռն յայնպիսի իրս. քանզի ՚ի խաղաղութի՛ւն կոչեաց զմեզ Աստուած[3737]։ [3737] Ոմանք. Ապա թէ անհաւատն մեկնեսցի։
15 Իսկ եթէ անհաւատը ուզում է բաժանուել իր կողակցից, թող բաժանուի. քանի որ այսպիսի դէպքում հաւատացեալ եղբօր կամ քրոջ վրայ հարկադրանք չկայ. քանզի Աստուած մեզ խաղաղութեան կոչեց:
15 Իսկ եթէ անհաւատը զատուի՝ թող զատուի։ Եղբայր մը կամ քոյր մը այնպիսի պարագաներու մէջ գերի չէ. սակայն Աստուած խաղաղութեան կանչեց մեզ։
Ապա եթէ անհաւատն մեկնիցի, մեկնեսցի. զի ոչինչ հարկ ի վերայ կայ եղբօրն կամ քեռն յայնպիսի իրս, քանզի ի խաղաղութիւն կոչեաց զմեզ Աստուած:

7:15: Ապա եթէ անհաւատն մեկնիցի, մեկնեսցի՛. զի ո՛չինչ հարկ ՚ի վերայ կայ եղբօրն կամ քեռն յայնպիսի իրս. քանզի ՚ի խաղաղութի՛ւն կոչեաց զմեզ Աստուած[3737]։
[3737] Ոմանք. Ապա թէ անհաւատն մեկնեսցի։
15 Իսկ եթէ անհաւատը ուզում է բաժանուել իր կողակցից, թող բաժանուի. քանի որ այսպիսի դէպքում հաւատացեալ եղբօր կամ քրոջ վրայ հարկադրանք չկայ. քանզի Աստուած մեզ խաղաղութեան կոչեց:
15 Իսկ եթէ անհաւատը զատուի՝ թող զատուի։ Եղբայր մը կամ քոյր մը այնպիսի պարագաներու մէջ գերի չէ. սակայն Աստուած խաղաղութեան կանչեց մեզ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1515: Если же неверующий [хочет] развестись, пусть разводится; брат или сестра в таких [случаях] не связаны; к миру призвал нас Господь.
7:15  εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός.
7:15. εἰ (If) δὲ (moreover) ὁ (the-one) ἄπιστος (un-trusted) χωρίζεται , ( it-spaceth-to ,"χωριζέσθω: (it-should-be-spaced-to) οὐ (not) δεδούλωται (it-had-come-to-be-en-bondeed,"ὁ (the-one) ἀδελφὸς (brethrened) ἢ (or) ἡ (the-one) ἀδελφὴ (brethrened,"ἐν (in) τοῖς (unto-the-ones) τοιούτοις, (unto-the-ones-unto-the-ones-these,"ἐν (in) δὲ (moreover) εἰρήνῃ (unto-a-peace) κέκληκεν (it-had-come-to-call-unto) ὑμᾶς (to-ye,"ὁ (the-one) θεός. (a-Deity)
7:15. quod si infidelis discedit discedat non est enim servituti subiectus frater aut soror in eiusmodi in pace autem vocavit nos DeusBut if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases. But God hath called us in peace.
15. Yet if the unbelieving departeth, let him depart: the brother or the sister is not under bondage in such : but God hath called us in peace.
7:15. But if the unbeliever departs, let him depart. For a brother or sister cannot be made subject to servitude in this way. For God has called us to peace.
7:15. 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.
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:

15: Если же неверующий [хочет] развестись, пусть разводится; брат или сестра в таких [случаях] не связаны; к миру призвал нас Господь.
7:15  εἰ δὲ ὁ ἄπιστος χωρίζεται, χωριζέσθω· οὐ δεδούλωται ὁ ἀδελφὸς ἢ ἡ ἀδελφὴ ἐν τοῖς τοιούτοις· ἐν δὲ εἰρήνῃ κέκληκεν ὑμᾶς ὁ θεός.
7:15. quod si infidelis discedit discedat non est enim servituti subiectus frater aut soror in eiusmodi in pace autem vocavit nos Deus
But if the unbeliever depart, let him depart. For a brother or sister is not under servitude in such cases. But God hath called us in peace.
7:15. But if the unbeliever departs, let him depart. For a brother or sister cannot be made subject to servitude in this way. For God has called us to peace.
7:15. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-16: В том случае, когда супруг-нехристианин не хочет жить в супружестве с христианкою, последняя должна уйти от него. - В таких случаях не связаны. Ап. имеет здесь в виду, конечно, преходящий характер всех земных отношений, по сравнению с вечными интересами, которые только и имеют обязательное значение для верующего. - К миру(en eifhnh) - точнее: "в мире". Ап. хочет сказать, что верующие призваны в мире, т. е. получили мир с Богом, и в силу этого вся земная их жизнь должна носить на себе печать мира. - Почему ты знаешь... Уступчивость, спокойное согласие на развод, какое дает супруга-христианка своему супругу-язычнику, может быть, еще более расположит его к христианской религии, и к сознанию своей вины пред женою, чем упорное отстаивание женою своих прав на совместную жизнь с мужем.
Adam Clarke: Commentary on the Bible - 1831
7:15: But if the unbelieving, depart - Whether husband or wife: if such obstinately depart and utterly refuse all cohabitation, a brother or a sister - a Christian man or woman, is not under bondage to any particular laws, so as to be prevented from remarrying. Such, probably, the law stood then; but it is not so now; for the marriage can only be dissolved by death, or by the ecclesiastical court. Even fornication or adultery does not dissolve the marriage contract; nor will the obstinate separation of any of the parties, however long continued, give the party abandoned authority to remarry. If the person have been beyond sea, and not heard of for seven years, it is presumed he may be dead; and marriage has been connived at in such cases. If there be no person to complain, it may be presumed that there is none injured. But I have known instances where even a marriage after seven years' absence has been very unfortunate; the husband returning at the end of ten or twelve years, and to his utter distress finding his wife married to another man, and with issue of that marriage! There can be no safety in this case, unless there be absolute certainty of the death of the party in question.
God hath called us to peace - The refractory and disagreeing party should not be compelled to fulfill such matrimonial engagements as would produce continual jarring and discord. At the same time each should take care that he give no cause for disagreements and separations, for the author of the Christian religion is the author of peace, and has called us to it.
Albert Barnes: Notes on the Bible - 1834
7:15: But if the unbelieving depart - If they choose to leave you.
Let him depart - You cannot pRev_ent it, and you are to submit to it patiently, and bear it as a Christian.
A brother or a sister is not under bondage ... - Many have supposed that this means that they would be at liberty to marry again when the unbelieving wife or husband had gone away; as Calvin, Grotius, Rosenmuller, etc. But this is contrary to the strain of the argument of the apostle. The sense of the expression "is not bound," etc. is, that if they forcibly depart, the one that is left is not bound by the marriage tie to make provision for the one that departed; to do acts that might be prejudicial to religion by a violent effort to compel the departing husband or wife to live with the one that is forsaken; but is at liberty to live separate, and should regard it as proper so to do.
God hath called us to peace - Religion is peaceful. It would pRev_ent contentions and broils. This is to be a grand principle. If it cannot be obtained by living together, there should be a peaceful separation; and "where" such a separation has taken place, the one which has departed should be suffered to remain separate in peace. God has called us to live in peace with all if we can. This is the general principle of religion on which we are always to act. In our relation to our partners in life, as well as in all other relations and circumstances, this is to guide us. Calvin supposes that this declaration pertains to the former part of this verse; and that Paul means to say, that if the unbelieving depart, he is to be suffered to do so peaceably rather than to have contention and strife, for God has called us to a life of peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:15: A brother: Mat 12:50; Jam 2:15
but: Co1 14:33; Rom 12:18, Rom 14:19; Co2 13:11; Gal 5:22; Heb 12:14; Jam 3:17, Jam 3:18
to peace: Gr. in peace
Geneva 1599
(10) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in (m) such [cases]: (11) but God hath called us to peace.
(10) He answers a question: what if the unfaithful forsake the faithful? Then the faithful is free, he says, because he is forsaken by the unfaithful.
(m) When any such thing happens.
(11) Lest any man upon pretence of this liberty should give an occasion to the unfaithful to depart, he shows that marriage contracted with an infidel ought to be kept peaceably, that if it is possible the infidel may be won to the faith.
John Gill
But if the unbelieving depart,.... If the unbelieving party, man or woman, separate themselves from the believing party on account of religion, and in hatred to it, and will not live with the believer unless Christ is denied, his Gospel abjured, and his ordinances and worship relinquished:
let him depart; he or she, though not without making use of all proper means to retain them; but if, after all, they will go, unless such things are complied with as are unreasonable and sinful, they are not to be held, but let go; and the deserted person may sit down contented, being not to be blamed, the fault entirely lying upon the deserter:
a brother or a sister is not under bondage in such cases. The Ethiopic version reads it, "to such an one"; one that is called by grace a church member, and so a brother or sister in Christ, is not to be subject to an unbeliever in matters of conscience, in things appertaining to the worship of God, and the service and glory of Christ; nor, being in such circumstances, that either Christ must be forsaken, or the unbeliever will depart, are they obliged to yield to such an one, but rather suffer a departure; nor are they bound to remain unmarried, but are free to marry another person, after all proper methods have been tried for a reconciliation, and that appears to be impracticable; desertion in such a case, and attended with such circumstances, is a breach of the marriage contract, and a dissolution of the bond, and the deserted person may lawfully marry again; otherwise a brother, or a sister in such a case, would be in subjection and bondage to such a person:
but God hath called us to peace; which ought to be sought after and maintained, so far as it can be consistent with truth, the glory of God, the honour of Christ, and interest of religion. The believing party being threatened with a desertion, ought as much as possible to seek for peace and reconciliation, and do all that can be to prevent a departure; for saints are called by the grace of God, to follow after and cultivate peace, not only with one another in their Christian communion as saints, but with all men, even their enemies, and especially with such as are so nearly allied; wherefore the departure should not be easily admitted, or a new marriage be suddenly entered into, reconciliation, if it can be obtained, being most eligible and becoming a Christian.
John Wesley
A brother or a sister - A Christian man or woman. Is not enslaved - is at full liberty. In such cases: but God hath called us to peace - To live peaceably with them, if it be possible.
Robert Jamieson, A. R. Fausset and David Brown
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; Mt 10:35-37; Lk 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" (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 (Mt 5:32). Better still it would be not to enter into such unequal alliances at all (1Cor 7:40; 2Cor 6:14).
7:167:16: Զի՞ գիտես կին դու՝ եթէ զայր քո ապրեցուսցես. կամ զի՞ գիտես ա՛յր դու՝ եթէ զկին քո ապրեցուսցես[3738]. [3738] Ոմանք. Եթէ զայրն քո։
16 Ի՞նչ գիտես, դո՛ւ, կի՛ն, թէ քո մարդուն փրկելու ես. կամ ի՞նչ գիտես, դո՛ւ, մա՛րդ, թէ քո կնոջը փրկելու ես.
16 Քանզի ի՞նչ գիտես դուն, ո՛վ կին, թերեւս քու այրդ պիտի ապրեցնես. կամ դուն ի՞նչ գիտես, ո՛վ այր, թերեւս քու կինդ պիտի ապրեցնես։
Զի՞ գիտես, կին դու, եթէ զայր քո ապրեցուսցես. կամ զի՞ գիտես, այր դու, եթէ զկին քո ապրեցուսցես:

7:16: Զի՞ գիտես կին դու՝ եթէ զայր քո ապրեցուսցես. կամ զի՞ գիտես ա՛յր դու՝ եթէ զկին քո ապրեցուսցես[3738].
[3738] Ոմանք. Եթէ զայրն քո։
16 Ի՞նչ գիտես, դո՛ւ, կի՛ն, թէ քո մարդուն փրկելու ես. կամ ի՞նչ գիտես, դո՛ւ, մա՛րդ, թէ քո կնոջը փրկելու ես.
16 Քանզի ի՞նչ գիտես դուն, ո՛վ կին, թերեւս քու այրդ պիտի ապրեցնես. կամ դուն ի՞նչ գիտես, ո՛վ այր, թերեւս քու կինդ պիտի ապրեցնես։
zohrab-1805▾ eastern-1994▾ western am▾
7:1616: Почему ты знаешь, жена, не спасешь ли мужа? Или ты, муж, почему знаешь, не спасешь ли жены?
7:16  τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;
7:16. τί (To-what-one) γὰρ (therefore) οἶδας, (thou-had-come-to-see,"γύναι, (Woman,"εἰ (if) τὸν (to-the-one) ἄνδρα (to-a-man) σώσεις; (thou-shall-save?"ἢ (Or) τί (to-what-one) οἶδας, (thou-had-come-to-see,"ἄνερ, (Man,"εἰ (if) τὴν (to-the-one) γυναῖκα (to-a-woman) σώσεις; (thou-shall-save?"
7:16. unde enim scis mulier si virum salvum facies aut unde scis vir si mulierem salvam faciesFor how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
16. For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband, whether thou shalt save thy wife?
7:16. And how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
7:16. For what knowest thou, O wife, whether thou shalt save [thy] husband? or how knowest thou, O man, whether thou shalt save [thy] wife?
For what knowest thou, O wife, whether thou shalt save [thy] husband? or how knowest thou, O man, whether thou shalt save [thy] wife:

16: Почему ты знаешь, жена, не спасешь ли мужа? Или ты, муж, почему знаешь, не спасешь ли жены?
7:16  τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα σώσεις; ἢ τί οἶδας, ἄνερ, εἰ τὴν γυναῖκα σώσεις;
7:16. unde enim scis mulier si virum salvum facies aut unde scis vir si mulierem salvam facies
For how knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
7:16. And how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife?
7:16. For what knowest thou, O wife, whether thou shalt save [thy] husband? or how knowest thou, O man, whether thou shalt save [thy] wife?
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Adam Clarke: Commentary on the Bible - 1831
7:16: For what knowest thou, O wife - You that are Christians, and who have heathen partners, do not give them up because they are such, for you may become the means of saving them unto eternal life. Bear your cross, and look up to God, and he may give your unbelieving husband or wife to your prayers.
Albert Barnes: Notes on the Bible - 1834
7:16: For what knowest thou ... - The apostle here assigns a reason why the believing party should not separate from the other needlessly, or why he should not desire to be separated. The reason is, the possibility, or the probability, that the unbelieving party might be converted by the example and entreaties of the other.
Whether then ... - How do you know "but" this may be done? Is there not a possibility, nay a probability of it, and is not this a sufficient reason for continuing together?
Save thy husband - Gain him over to the Christian faith; be the means of his conversion and salvation. compare Rom 11:26. We learn from this verse:
(1) That there is a possibility that an unbelieving partner in life may be converted by the example of the other.
(2) That this should be an object of intense interest to the Christian husband or wife, because:
(a) It will promote the happiness of the other;
(b) It will promote their usefulness;
(c) It will be the means of blessing their family, for parents should be united on the subject of religion, and in their example and influence in training up their sons and daughters; and,
(d) Because the salvation of a beloved husband or wife should be an object of intense interest,
(3) This object is of so much importance that the Christian should be willing to submit to much, to bear much, and to bear long, in order that it may be accomplished. Paul said that it was desirable even to live with a pagan partner to do it; and so also it is desirable to bear much, very much, with even an unkind and fretful temper, with an unfaithful and even an intemperate husband, or with a perverse and peevish wife, if there is a prospect that they may be converted.
(4) this same direction is elsewhere given; Pe1 3:1-2.
(5) it is often done. It is not hopeless. Many a wife has thus been the means of saving a husband; many a husband has been the means of the salvation of the wife - In regard to the means by which this is to be hoped for, we may observe that it is not by a harsh, fretful, complaining temper; it is to be by kindness, and tenderness, and love. It is to be by an exemplification of the excellency of religion by example; by patience when provoked, meekness when injured, love when despised, forbearance when words of harshness and irritation are used, and by showing how a Christian can live, and what is the true nature of religion; by kind and affectionate conversation when alone, when the heart is tender, when calamities visit the family, and when the thoughts are drawn along by the events of Providence toward death. Not by harshness or severity of manner, is the result to be hoped for, but by tender entreaty, and mildness of life, and by prayer. Pre eminently this is to be used. When a husband will not hear, God can hear; when he is angry, morose, or unkind, God is gentle, tender, and kind; and when a husband or a wife turn away from the voice of gentle entreaty, God's ear is open, and God is ready to hear and to bless. Let one thing guide the life. We are never to cease to set a Christian example; never to cease to live as a Christian should live; never to cease to pray fervently to the God of grace, that the partner of our lives may be brought under the full influence of Christian truth, and meet us in the enjoyments of heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:16: O wife: Co1 9:22; Pro 11:30; Luk 15:10; Ti1 4:16; Jam 5:19, Jam 5:20; Pe1 3:1, Pe1 3:2
how: Gr. what
John Gill
For what knowest thou, O wife,.... These words may be understood, as containing a reason either why the believing party should be easy at the departure of the unbeliever, after all proper methods have been used in vain to retain him or her; taken from the uncertainty and improbability of being of any use to them, to bring them to the knowledge of Christ, and salvation by him; "for what knowest thou, O wife"; thou dost not know, thou canst not know, thou canst not be sure,
whether thou shall save thy husband? be the means of bringing of him under the means of grace, and so of his conversion and salvation; there is no likelihood of it, since he is such an implacable enemy to Christ, and so bitterly averse to the Gospel, and the ordinances of it; and therefore since he is determined to separate, even let him go: or else, as rendering a reason why the believer should seek for peace and reconciliation, and by all means, if possible, continue to dwell with the unbeliever; taken from hopes of being serviceable under a divine influence and blessing, for their spiritual and eternal good, the wife for the good of the husband; by whose conversation he may be won over, and prevailed upon to entertain a better opinion of the Christian religion; to take a liking to the Gospel, and to attend upon the ministry of the word, which may be made the power of God unto salvation to him:
or how knowest thou, O man, whether thou shall save thy wife; this may possibly be done, in the same manner as now suggested: persons in such a relation have often great influence upon one another, and are by divine Providence often great blessings to each other, in things spiritual as well as temporal. This puts me in mind of a case related by the Jewish doctors (a):
"it happened to a holy man that he married a holy woman, and they had no children; say they, we are of no manner of profit to the blessed God; they stood up and divorced one another; he went and married a wicked woman, and she made him wicked; she went and married a wicked man, "and she made him righteous";''
or, to use the apostle's phrase, "saved him".
(a) Bereshit Rabba, sect. 17. fol. 14. 4.
Robert Jamieson, A. R. Fausset and David Brown
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).
7:177:17: եթէ ոչ իւրաքանչի՛ւր ումեք որպէս եւ բաժանեա՛ց Տէր, զիւրաքանչիւրոք որպէս եւ կոչեա՛ց Աստուած, ա՛յնպէս գնասցէ. եւ ա՛յսպէս ընդ ամենայն եկեղեցիս պատուէ՛ր տամ[3739]։ [3739] Օրինակ մի. Բաժանեաց Աստուած... ընդ ամենայն տեղիս պա՛՛։
17 միայն թէ՝ ամէն մէկին Տէրը ինչ ձեւով որ բաժին տուեց, եւ իւրաքանչիւրին Աստուած ինչպէս որ կանչեց, թող նա այնպէս էլ ընթանայ: Եւ բոլոր եկեղեցիներում այսպէս եմ պատուիրում:
17 Միայն թէ ամէն մէկուն ինչպէս Տէրը բաժնեց, ամէն մէկը ինչպէս Աստուած կանչեց, այնպէս թող երթայ։ Բոլոր եկեղեցիներուն ես այսպէս պատուէր կու տամ։
եթէ ոչ` իւրաքանչիւր ումեք որպէս եւ բաժանեաց Տէր, զիւրաքանչիւր ոք որպէս եւ կոչեաց Աստուած` այնպէս գնասցէ. եւ այսպէս ընդ ամենայն եկեղեցիս պատուէր տամ:

7:17: եթէ ոչ իւրաքանչի՛ւր ումեք որպէս եւ բաժանեա՛ց Տէր, զիւրաքանչիւրոք որպէս եւ կոչեա՛ց Աստուած, ա՛յնպէս գնասցէ. եւ ա՛յսպէս ընդ ամենայն եկեղեցիս պատուէ՛ր տամ[3739]։
[3739] Օրինակ մի. Բաժանեաց Աստուած... ընդ ամենայն տեղիս պա՛՛։
17 միայն թէ՝ ամէն մէկին Տէրը ինչ ձեւով որ բաժին տուեց, եւ իւրաքանչիւրին Աստուած ինչպէս որ կանչեց, թող նա այնպէս էլ ընթանայ: Եւ բոլոր եկեղեցիներում այսպէս եմ պատուիրում:
17 Միայն թէ ամէն մէկուն ինչպէս Տէրը բաժնեց, ամէն մէկը ինչպէս Աստուած կանչեց, այնպէս թող երթայ։ Բոլոր եկեղեցիներուն ես այսպէս պատուէր կու տամ։
zohrab-1805▾ eastern-1994▾ western am▾
7:1717: Только каждый поступай так, как Бог ему определил, и каждый, как Господь призвал. Так я повелеваю по всем церквам.
7:17  εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
7:17. Εἰ (If) μὴ (lest) ἑκάστῳ (unto-each) ὡς (as) μεμέρικεν (it-had-come-to-portion-to,"ὁ (the-one) κύριος, (Authority-belonged,"ἕκαστον (to-each) ὡς (as) κέκληκεν (it-had-come-to-call-unto,"ὁ (the-one) θεός, (a-Deity,"οὕτως (unto-the-one-this) περιπατείτω: (it-should-tread-about-unto) καὶ (and) οὕτως (unto-the-one-this) ἐν (in) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) πάσαις ( unto-all ) διατάσσομαι . ( I-arrange-through )
7:17. nisi unicuique sicut divisit Dominus unumquemque sicut vocavit Deus ita ambulet et sic in omnibus ecclesiis doceoBut as the Lord hath distributed to every one, as God hath called every one: so let him walk. And so in all churches I teach.
17. Only, as the Lord hath distributed to each man, as God hath called each, so let him walk. And so ordain I in all the churches.
7:17. However, let each one walk just as the Lord has distributed to him, each one just as God has called him. And thus do I teach in all the churches.
7:17. 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.
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:

17: Только каждый поступай так, как Бог ему определил, и каждый, как Господь призвал. Так я повелеваю по всем церквам.
7:17  εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
7:17. nisi unicuique sicut divisit Dominus unumquemque sicut vocavit Deus ita ambulet et sic in omnibus ecclesiis doceo
But as the Lord hath distributed to every one, as God hath called every one: so let him walk. And so in all churches I teach.
7:17. However, let each one walk just as the Lord has distributed to him, each one just as God has called him. And thus do I teach in all the churches.
7:17. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Ап. смотрит и на все национальные и социальные отношения с той же точки зрения, с какой он смотрел на брак. В рассматриваемом стихе он высказывает общее положение, которое является решающим для всех вопросов подобного рода: каждый верующий должен оставаться в той же обстановке, в какой он находился, когда был призван ко спасению. - Поступая(peripateΐn) - точнее: "ходи, живи". - По всем церквам - конечно, по тем, которые основаны самим Ап. Павлом. - Отсюда видно, что Евангелие шло в мир с полною уверенностью в победе, с уверенностью, что оно в состоянии проникнуть постепенно своим духом всякие жизненные отношения. Оно было далеко от всяких революционных стремлений и замыслов...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Christian Contentment.A. D. 57.
17 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 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. 19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20 Let every man abide in the same calling wherein he was called. 21 Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. 22 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 Ye are bought with a price; be not ye the servants of men. 24 Brethren, let every man, wherein he is called, therein abide with God.

Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,

I. He lays down this rule in general--as God hath distributed to every one. Note, Our states and circumstances in this world are distributions of divine Providence. This fixes the bounds of men's habitations, and orders their steps. God setteth up and pulleth down. And again, As the Lord hath called every one, so let him walk. Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; So ordain I in all churches.

II. He specifies particular cases; as, 1. That of circumcision. Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, v. 19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling (the state) wherein he was called, v. 20. 2. That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou mayest be made free, use it rather," v. 21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord's freed-man--apeleutheros, as he that is called being free is the Lord's servant. Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. No man can serve two masters. Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, Have you been redeemed out of slavery with a price? Do not again become enslaved; just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See ch. vi. 20.

III. He sums up his advice: Let every man wherein he is called abide therein with God, v. 24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, Col. iii. 11. The favour of God is not bound.
Adam Clarke: Commentary on the Bible - 1831
7:17: But as God hath distributed to every man, etc. - Let every man fulfill the duties of the state to which God in the course of his providence has called him.
So ordain I in all Churches - I do not lay on you a burden which others are not called to bear: this is the general rule which, by the authority of God, I impose on every Christian society.
Albert Barnes: Notes on the Bible - 1834
7:17: But as God hath distributed ... - As God hath divided (ἐμέρισεν emerisen); that is, given, imparted to anyone. As God has given grace to everyone. The words εἰ μὴ ei mē denote simply but in the beginning of this verse. The apostle here introduces a new subject; or an inquiry varying somewhat from that preceding, though of the same general nature. He had discussed the question whether a husband and wife ought to be separated on account of a difference in religion. He now says that the general principle there stated ought to rule everywhere; that people who become Christians ought not to seek to change their condition or calling in life, but to remain in that situation in which they were when they became Christians, and show the excellence of their religion in that particular calling. The object of Paul, therefore, is to preserve order, industry, faithfulness in the relations of life, and to show that Christianity does not design to break up the relations of social and domestic contact. This discussion continues to Co1 7:24. The phrase "as God hath distributed" refers to the condition in which people are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, etc. And it implies that God appoints the lot of people, and orders the circumstances of their condition; that religion is not designed to interfere directly with this; and that people should seek to show the real excellence of religion in the particular sphere in which they may have been placed by divine providence before they became converted.
As the Lord hath called everyone - That is, in the condition or circumstances in which anyone is when he is called by the Lord to be a Christian.
So let him walk - In that sphere of life; in that calling Co1 7:20; in that particular relation in which he was, let him remain, unless he can consistently change it for the better, and there let him illustrate the true beauty and excellence of religion. This was designed to counteract the notion that the fact of embracing a new religion dissolved the relations of life which existed before. This idea probably pRev_ailed extensively among the Jews. Paul's object is to show that the gospel, instead of dissolving those relations, only strengthened them, and enabled those who were converted the better to discharge the duties which grow out of them.
And so ordain I ... - This is no unique rule for you Corinthians. It is the universal rule which I everywhere inculcated. It is not improbable that there was occasion to insist everywhere on this rule, and to repress disorders which might have been attempted by some who might suppose that Christianity dissolved the former obligations of life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:17: as God: Co1 7:7; Mat 19:12; Rom 12:3-8; Pe1 4:10, Pe1 4:11
as the: Co1 7:18, Co1 7:20, Co1 7:21, Co1 7:24
so ordain: Co1 4:17, Co1 16:1; Co2 11:28
Geneva 1599
(12) But as God hath distributed to every man, as the Lord hath (n) called every one, so let him walk. And so ordain I in all churches.
(12) Taking occasion by that which he said of the bondage and liberty of matrimony, he digresses to a general doctrine concerning the outward state and condition of man's life, as circumcision and uncircumcision, servitude and liberty. And he warns every man generally to live with a contented mind in the Lord, whatever state or condition he is in, because those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they call it) of the kingdom of heaven.
(n) Has bound him to a certain type of life.
John Gill
But as God hath distributed to every man,.... This text is so placed, and the words of it so expressed, as that it may have regard both to what goes before, and follows after; it may have respect to every man's proper gift, whether of continence, or of disposition to marriage, which every man has of God, 1Cor 7:7, and accordingly ought to live in a single, or in a married state; or it may refer to the last verse,
what knowest thou, &c. and , which we render "but", be translated either "unless"; and then the sense is, thou knowest not, O man or woman, whether thou shalt save thy wife or husband, nor any other, unless God, who distributes his, grace to everyone as he pleases; or else it may be rendered if "not", and the sense be, if thou shouldst not save thy husband, or thou, man, shouldst not save thy wife; yet "as God hath distributed to every man" his own proper gift, both as to nature and grace; his proper sphere of usefulness, and the station in which he would have him be, and the place he would have him fill up, and the business he must do in life; so let him act, and
as the Lord hath called everyone; which is to be understood of that particular station of life, and those circumstances of it, in which men are providentially placed by God, or are found in when he calls them by his grace; as whether married or unmarried; whether joined to a believer or an unbeliever; whether circumcised or uncircumcised; whether bond or free; a servant or a master; and so may refer to what follows, as well as to what goes before:
so let him walk; contented with his station and kind of life, agreeably to the profession he makes of the Gospel, doing all the good he can to those he is concerned with:
and so ordain I in all churches; the decisions and determinations he had made, in the cases proposed to him about marriage, the rules and orders he had prescribed, what he had given out by way of precept or permission, by command or counsel, or what he was about to deliver, were no other than what he in common enjoined other churches; and therefore they ought not to think that they were used with more strictness and severity than others; and might be induced hereby to attend to what was advised or enjoined, since it was what was common to all the churches.
John Wesley
But as God hath distributed - The various stations of life, and various relations, to every one, let him take care to discharge his duty therein. The gospel disannuls none of these. And thus I ordain in all the churches - As a point of the highest concern.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:187:18: Թլփատեա՛լ ոք կոչեցաւ. մի՛ ցանկասցի անթլփատութեան. յանթլփատութենէ՛ ոք կոչեցաւ, մի՛ թլփատեսցի.
18 Եթէ թլփատուած մէկը հաւատի կանչուեց, թող չփորձուի ծածկել թըլփատութեան նշանները: Եթէ անթըլփատութեան վիճակի մէջ գտնուող մէկը կանչուեց, թող չթլփատուի.
18 Եթէ թլփատուած մէկը հաւատքի կանչուեցաւ, թող թլփատութեան նշանները չփոխէ։ Եթէ չթլփատուածներէն մէկը կանչուեցաւ, թող չթլփատուի։
Թլփատեա՞լ ոք կոչեցաւ. մի՛ ցանկասցի անթլփատութեան. յանթլփատութենէ՞ ոք կոչեցաւ, մի՛ թլփատեսցի:

7:18: Թլփատեա՛լ ոք կոչեցաւ. մի՛ ցանկասցի անթլփատութեան. յանթլփատութենէ՛ ոք կոչեցաւ, մի՛ թլփատեսցի.
18 Եթէ թլփատուած մէկը հաւատի կանչուեց, թող չփորձուի ծածկել թըլփատութեան նշանները: Եթէ անթըլփատութեան վիճակի մէջ գտնուող մէկը կանչուեց, թող չթլփատուի.
18 Եթէ թլփատուած մէկը հաւատքի կանչուեցաւ, թող թլփատութեան նշանները չփոխէ։ Եթէ չթլփատուածներէն մէկը կանչուեցաւ, թող չթլփատուի։
zohrab-1805▾ eastern-1994▾ western am▾
7:1818: Призван ли кто обрезанным, не скрывайся; призван ли кто необрезанным, не обрезывайся.
7:18  περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω. ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω.
7:18. περιτετμημένος (Having-had-come-to-be-cut-about) τις (a-one) ἐκλήθη; (it-was-called-unto?"μὴ (Lest) ἐπισπάσθω : ( it-should-upon-draw-unto ) ἐν (in) ἀκροβυστίᾳ (unto-an-extremity-stuffing-unto) κέκληταί (it-had-come-to-be-called-unto) τις; (a-one?"μὴ (Lest) περιτεμνέσθω. (it-should-be-cut-about)
7:18. circumcisus aliquis vocatus est non adducat praeputium in praeputio aliquis vocatus est non circumcidaturIs any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised.
18. Was any man called being circumcised? let him not become uncircumcised. Hath any been called in uncircumcision? let him not be circumcised.
7:18. Has any circumcised man been called? Let him not cover his circumcision. Has any uncircumcised man been called? Let him not be circumcised.
7:18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised:

18: Призван ли кто обрезанным, не скрывайся; призван ли кто необрезанным, не обрезывайся.
7:18  περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω. ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω.
7:18. circumcisus aliquis vocatus est non adducat praeputium in praeputio aliquis vocatus est non circumcidatur
Is any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised.
7:18. Has any circumcised man been called? Let him not cover his circumcision. Has any uncircumcised man been called? Let him not be circumcised.
7:18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Первый пример такого отношения христианства к внешним условиям жизни представляет собою предписание Апостола, направленное с одной стороны к призванным в Церковь обрезанным, с другой - к необрезанным. Как тем, так и другим Ап. повелевает оставаться со внешней стороны такими, какими они были до принятия христианства - обрезанный не должен стыдиться своего обрезания, не должен всякими средствами скрывать следы его, необрезанный - не должен обрезываться. Что касается первых, то такие были еще и между иудеями во время гонения Антиоха Епифана (1Мак. XI:15). Перешедшие же в христианство иудеи, естественно, могли стесняться обрезания, следы которого они носили на себе, и стараться чем-нибудь изгладить эти следы.
Adam Clarke: Commentary on the Bible - 1831
7:18: Is any man called being circumcised? - Is any man who was formerly a Jew converted to Christianity?
Let him not become circumcised - Let him not endeavor to abolish the sign of the old covenant, which he bears in his flesh. The Greek words μη επισπασθω, let him not draw over, are evidently an elliptical expression: the word την ακροβυστιαν, the fore-skin, being understood; which, indeed, is added by the Armenian and the Itala, and several of the Latin fathers. It is a fact that it was possible by the assistance of art to do this; and Celsus himself prescribes the mode, De Medic. vii. 25. By frequent stretching, the circumcised skin could be again so drawn over, as to prevent the ancient sign of circumcision from appearing. Some in their zeal against Judaism endeavored to abolish this sign of it in their flesh: it is most evidently against this that the apostle speaks. Many false Jews made use of this practice, that they might pass through heathen countries unobserved; otherwise, in frequenting the baths they would have been detected.
Let him not be circumcised - Let no man who, being a Gentile, has been converted to the Christian faith, submit to circumcision as something necessary to his salvation.
Albert Barnes: Notes on the Bible - 1834
7:18: Is any man called? - Does anyone become a Christian? See the note at Co1 1:26.
Being circumcised - Being a native-born Jew, or having become a Jewish proselyte, and having submitted to the initiatory rite of the Jewish religion.
Let him not become uncircumcised - This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been circumcised. The practice is often alluded to by Jewish writers, and is described by them; compare 1 Mac. Co1 1:15. It is not decorous or proper here to show how this was done. The process is described in Cels. de Med. 7:25; see Grotuns and Bloomfield.
Is any called in uncircumcision? - A Gentile, or one who had not been circumcised.
Let him not be circumcised - The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles; see the notes at Rom 2:27-30.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:18: being: Act 15:1, Act 15:5, Act 15:19, Act 15:24, Act 15:28; Gal 5:1-3; Col 3:11
Geneva 1599
(13) Is any man called being circumcised? let him not (o) become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
(13) Nonetheless he shows us that in these examples all are not of the same type: because circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal that the kingdom of God consists not in them, and therefore these are no hindrance to obey God.
(o) He is said to become uncircumcised, who by the help of a surgeon, recovers an upper skin. And this is done by drawing the skin with an instrument, to make it to cover the head. Celsus in book 7, chapter 25.
John Gill
Is any man called being circumcised?.... That is, if any man that is a Jew, who has been circumcised in his infancy, is called by the grace of God, as there were many in those days, and many of them in the church at Corinth:
let him not become uncircumcised; or "draw on" the foreskin; as some did in the times of Antiochus, for fear of him, and to curry favour with him, who, it is said, 1 Maccab. 1:15, "made themselves uncircumcised", and forsook the holy covenant; and so did Menelaus, and the sons of Tobias, as Josephus reports (b); and there were many, in the days of Ben Cozba, who became uncircumcised by force, they had their foreskins drawn on by the Gentiles against their wills, and when he came to reign were circumcised again (c); for, according to the Jews, circumcision must be repeated, and not only four or five times (d), but a hundred times, if a man becomes so often uncircumcised (e) They make mention of several particular persons who voluntarily became uncircumcised, or, to use their phrase, and which exactly answers to the word used by the apostle, "that drew over his foreskin"; as Jehoiachin (f), Achan (g), yea even the first Adam (h); one guilty of this, they say, makes void the covenant (i); it was accounted a very great sin, so great that he that committed it was reckoned (k) among them that shall have no part in the world to come, but shall be cut off and perish; physicians say, this may be done by the use of an instrument they call spaster, which has its name from the word used in the text. The apostle's sense is, that such as had been circumcised, and had now embraced the faith of Christ, had no reason to be uneasy, or take any methods to remove this mark from their flesh, because it was abolished by Christ, and now of no significance; since as it did them no good, it did them no hurt:
is any called in uncircumcision? let him not become circumcised?; that is, if a Gentile who was never circumcised is called by grace, let him not submit to circumcision, which is now abrogated, and is altogether unnecessary and unprofitable in the business of salvation; yea, hurtful and pernicious if done on that account, since it makes men debtors to do the whole law, and Christ of none effect unto them.
(b) Antiqu. l. 12. c. 5. sect. 1. (c) Hieros. Yebamot, fol. 9. 1. & Sabbat, fol. 17. 1. T. Bab. Yebamot, fol. 72. 1. & Gloss. in ib. (d) Bereshit Rabba, sect. 46. fol. 41. 4. (e) T. Bab. Yebamot, fol. 72. 1. (f) Vajikra Rabba, sect. 19. fol. 161. 1. (g) T. Bab. Sanhedrin, fol. 44. 1. (h) Ib. fol. 38. 2. Zohar in Gen. fol. 27. 1. & 40. 4. (i) Hieros, Peah, fol. 16. 2. & Sanhedrin, fol. 27. 3. Bereshit Rabba, fol. 41. 4. (k) Maimon. Hilch. Teshuba, c. 3. sect. 6. & Milah, c. 3. sect. 8.
Robert Jamieson, A. R. Fausset and David Brown
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).
7:197:19: զի թլփատութիւն ո՛չինչ է, եւ անթլփատութիւն ո՛չինչ. այլ պահպանութի՛ւն Աստուծոյ պատուիրանացն.
19 որովհետեւ թլփատուածութիւնը ոչինչ է. անթլփատուածութիւնն էլ ոչինչ է, այլ միայն կարեւոր է Աստծու պատուիրանների պահպանումը:
19 Վասն զի թլփատութիւնը բան մը չէ ու անթլփատութիւնն ալ բան մը չէ. հապա Աստուծոյ պատուիրանքները պահելն է էականը։
զի թլփատութիւն ոչինչ է, եւ անթլփատութիւն` ոչինչ, այլ` պահպանութիւն Աստուծոյ պատուիրանացն:

7:19: զի թլփատութիւն ո՛չինչ է, եւ անթլփատութիւն ո՛չինչ. այլ պահպանութի՛ւն Աստուծոյ պատուիրանացն.
19 որովհետեւ թլփատուածութիւնը ոչինչ է. անթլփատուածութիւնն էլ ոչինչ է, այլ միայն կարեւոր է Աստծու պատուիրանների պահպանումը:
19 Վասն զի թլփատութիւնը բան մը չէ ու անթլփատութիւնն ալ բան մը չէ. հապա Աստուծոյ պատուիրանքները պահելն է էականը։
zohrab-1805▾ eastern-1994▾ western am▾
7:1919: Обрезание ничто и необрезание ничто, но [всё] в соблюдении заповедей Божиих.
7:19  ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ.
7:19. ἡ (The-one) περιτομὴ (a-cutting-about) οὐδέν (not-moreover-one) ἐστιν, (it-be,"καὶ (and) ἡ (the-one) ἀκροβυστία (an-extremity-stuffing-unto) οὐδέν (not-moreover-one) ἐστιν, (it-be,"ἀλλὰ (other) τήρησις (a-keeping) ἐντολῶν (of-finishings-in) θεοῦ. (of-a-Deity)
7:19. circumcisio nihil est et praeputium nihil est sed observatio mandatorum DeiCircumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God.
19. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.
7:19. Circumcision is nothing, and uncircumcision is nothing; there is only the observance of the commandments of God.
7:19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God:

19: Обрезание ничто и необрезание ничто, но [всё] в соблюдении заповедей Божиих.
7:19  ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ.
7:19. circumcisio nihil est et praeputium nihil est sed observatio mandatorum Dei
Circumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God.
7:19. Circumcision is nothing, and uncircumcision is nothing; there is only the observance of the commandments of God.
7:19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:19: Circumcision is nothing - Circumcision itself, though commanded of God, is nothing of itself, it being only a sign of the justification which should be afterwards received by faith. At present, neither it nor its opposite either hinders or furthers the work of grace; and keeping the commandments of God, from his love shed abroad in a believing heart, is the sum and substance of religion.
Albert Barnes: Notes on the Bible - 1834
7:19: Circumcision is nothing ... - It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands; see the notes at Rom 2:29.
But the keeping of the commandments of God - Is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:19: Circumcision: Co1 8:8; Rom 2:25-29, Rom 3:30; Gal 5:6, Gal 6:15
but: Sa1 15:22; Jer 7:22, Jer 7:23; Mat 5:19; Joh 15:14; Jo1 2:3, Jo1 2:4, Jo1 3:22-24; Jo1 5:2, Jo1 5:3; Rev 22:14
John Gill
Circumcision is nothing,.... In the affair of justification before God, and acceptance with him; it cannot make any man righteous in the sight of God, nor recommend him to the divine favour; it is no evidence of a man's calling, or of his having the truth or grace of God in him; nor is it of any avail in the business of salvation. It was something formerly; it was a command and an ordinance of God, to Abraham and his natural seed; it pointed at the corruption and pollution of nature; was typical of the effusion of the blood of Christ, for pardon, and cleansing, and of the internal circumcision of the heart; it was a sign and seal to Abraham, that he should be the father of many nations, and that the righteousness of faith should come upon the uncircumcised Gentiles; and was a distinguishing character of the people of the Jews, until the Messiah came: but now it is nothing, nor has it any of these uses, being with the rest of the ceremonies abolished by Christ; it gives no preference to the Jew above the Gentile; he that has this mark in his flesh, is not a whir the better for it, and he that is without it, is not at all the worse; and is a reason why both the one and the other should be easy, and not attempt any alteration in themselves with regard to this, or think the better or worse of themselves on account of it. This is said in direct opposition to the sentiments of the Jews, who extol circumcision to the skies. The apostle says it is nothing, and they say it is everything, and everything is nothing without it; they say, it is the hinge of their whole law (l), and that it is equal to all the precepts in the law (m); their extravagant commendations of it take in the following passage (n);
"says R. Eliezar ben Azariah, uncircumcision is rejected, because by it the wicked are defiled, as it is said, "for all the Gentiles are uncircumcised"; says R. Ishmael, , "great is circumcision"; for on account of it, thirteen covenants were made; says R. Jose, "great is circumcision", for it drives away the sabbath, the weighty (command in the law, that is, it is obliged to give way to it); R. Joshua ben Korcha says, "great is circumcision", for it was not suspended to Moses the righteous one full hour; R. Nehemiah says, "great is circumcision", for it drives away plagues; says Rabba, "great is circumcision", for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is said, "walk before me, and be thou perfect"; says another, "great is circumcision", for had it not been for that, the holy blessed God would not have created his world; as it is said, "thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth",''
More of this kind might be produced, but enough of this.
And uncircumcision is nothing; it does not hinder any having an interest in, and partaking of the blessings of grace; nor their enjoyment of the Gospel and Gospel ordinances; nor their communion and fellowship with the churches of Christ, much less their everlasting salvation, as say (o) the Jews;
"the holy blessed God (say they) rejects the uncircumcised, and brings them down to hell; as it is said, Ezek 32:18 "son of man, wail for the multitude of Egypt, and cast them down"; and so says Isaiah, Is 5:14 "therefore hell hath enlarged herself and opened her mouth", ; that is, to him that hath not the law of circumcision; as it is said, Ps 105:10 "and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant"; for no circumcised persons go down to hell:''
but the keeping of the commandments of God; that is something; not that the commands of God, and the observance of them, are of any avail to procure the pardon of sin, acceptance with God, justification in his sight, and eternal salvation; yet they are of moment, as they are the commands and ordinances of God; and ought to be kept in faith and fear, as they were delivered from a principle of love, and with a view to the glory of God; and though for keeping of them there is no reward of debt, yet in keeping of them there is a reward of grace; peace of mind is had, and the presence of God enjoyed; obedience to them, upon Gospel principles and motives, is a fruit of grace, an evidence of faith, and of the new creature; it is the ornament of a Christian profession, and is profitable to men.
(l) Shebet Judah, p. 94. Ed. Gent. (m) Zohar in Lev. fol. 6. 1. T. Bab. Nedarim, fol 32. 1. Caphtor, fol. 9. 2. (n) Misn. Nedarim, c. 3. sect. 11. Maimon. Hilch. Milah, c. 3. sect. 8, 9. (o) Shemot Rabba, sect. 19. fol. 104. 4. Vid. Maimon. in Misn. Sabbat, c. 19. sect. 6.
John Wesley
Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; "faith working by love."
Robert Jamieson, A. R. Fausset and David Brown
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."
7:207:20: բայց իւրաքանչիւրոք յո՛ր կոչումն կոչեցաւ, ՚ի նմի՛ն կացցէ[3740]։ [3740] Ոմանք. Իւրաքանչիւր յոր կո՛՛... ՚ի նմին կայցէ։
20 Բայց իւրաքանչիւր ոք, ինչ կոչման մէջ որ էր, երբ կանչուեց, թող նրանում էլ մնայ:
20 Բայց ամէն մէկը ի՛նչ կոչումի մէջ որ կանչուեցաւ, թող անոր մէջ կենայ։
Բայց իւրաքանչիւր ոք յոր կոչումն կոչեցաւ` ի նմին կացցէ:

7:20: բայց իւրաքանչիւրոք յո՛ր կոչումն կոչեցաւ, ՚ի նմի՛ն կացցէ[3740]։
[3740] Ոմանք. Իւրաքանչիւր յոր կո՛՛... ՚ի նմին կայցէ։
20 Բայց իւրաքանչիւր ոք, ինչ կոչման մէջ որ էր, երբ կանչուեց, թող նրանում էլ մնայ:
20 Բայց ամէն մէկը ի՛նչ կոչումի մէջ որ կանչուեցաւ, թող անոր մէջ կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2020: Каждый оставайся в том звании, в котором призван.
7:20  ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω.
7:20. ἕκαστος (Each) ἐν (in) τῇ (unto-the-one) κλήσει (unto-a-calling) ᾗ (unto-which) ἐκλήθη (it-was-called-unto,"ἐν (in) ταύτῃ (unto-the-one-this) μενέτω. (it-should-stay)
7:20. unusquisque in qua vocatione vocatus est in ea permaneatLet every man abide in the same calling in which he was called.
20. Let each man abide in that calling wherein he was called.
7:20. Let each and every one remain in the same calling to which he was called.
7:20. Let every man abide in the same calling wherein he was called.
Let every man abide in the same calling wherein he was called:

20: Каждый оставайся в том звании, в котором призван.
7:20  ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη ἐν ταύτῃ μενέτω.
7:20. unusquisque in qua vocatione vocatus est in ea permaneat
Let every man abide in the same calling in which he was called.
7:20. Let each and every one remain in the same calling to which he was called.
7:20. Let every man abide in the same calling wherein he was called.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Правильнее перевести этот стих так: "каждый оставайся верным призванию (klhsiV = зов, призвание ко спасению), чрез которое (h) он был призван". Не нужно однако забывать, что в понятии "призвание" заключаются и все внешние обстоятельства, какие дали повод к нему и какие определяют самый характер или способ призвания. Как различно было обращение обрезанных и необрезанных! И из этого установленного Богом состояния выступать своевольно нельзя. Это состояние не помешало человеку услышать зов Божий - напротив, даже посодействовало обращению человека, а поэтому и в дальнейшей жизни, по обращении, может послужить ему к тому, чтобы он доказал свою верность Богу.
Adam Clarke: Commentary on the Bible - 1831
7:20: Let every man abide in the same calling - As both the circumcised and uncircumcised, in Christ, have the same advantages, and to their believing the same facilities; so any situation of life is equally friendly to the salvation of the soul, if a man be faithful to the grace he has received. Therefore, in all situations a Christian should be content, for all things work together for good to him who loves God.
Albert Barnes: Notes on the Bible - 1834
7:20: Let every man abide - Let him remain or continue.
In the same calling - The same occupation, profession, rank of life. We use the word "calling" in the same sense to denote the occupation or profession of a man. Probably the original idea which led people to designate a profession as a CallinG was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his "arrangement, or providence," that he occupies that rank rather than another. In this way every man has a Call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that "God has called" him to the sphere of life in which he moves as ministers of the gospel should have that God has called them to their appropriate profession. This declaration of Paul, that everyone is to remain in the same occupation or rank in which he was when he was converted, is to he taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was suited to produce contentment even in an humble walk, and to pRev_ent repinings at the lot of those who were more favored or happy. That it did not design to pRev_ent all change is apparent from the next verse, and from the nature of the case. some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following:
(1) When a man is a slave, and he can obtain his freedom, Co1 7:21.
(2) when a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus, if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honorable employment; see the note at Act 19:19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right.
(3) where a man can increase his usefulness by choosing a new profession. Thus, the usefulness of many a man is greatly promoted by his leaving an agricultural, or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:20: abide: Co1 7:17, Co1 7:21-23; Pro 27:8; Luk 3:10-14; Th1 4:11; Th2 3:12
John Gill
Let every man abide in the same calling,.... Civil calling, station, and business of life,
wherein he was called; that is, in which he was when he was called by the grace of God; and is to be understood of such a calling, station, and business of life, as is lawful, honest, and of good report; otherwise he ought not to abide in it, but betake himself to another, as Matthew and Zacchaeus, when called by grace, left the scandalous employment of a publican: nor is it the apostle's sense, that a man that is in an honest way of living, may not change that for another that is equally so, as if a man was bound down to that sort of business he is in when first called; for no doubt it may be lawful, and there may be just reason for it in Providence, why a man should change his calling and station in life; though this ought not to be done rashly and unadvisedly, and without wise and good reasons; but the chief view of the apostle is to teach contentment in every condition, and station of life, and that persons should not be uneasy and restless in it, and seek for an alteration when there is no just occasion; and particularly he seems to have reference, either to the different state of married and unmarried persons, he had before been speaking of; see 1Cor 7:27 or to the different circumstances of Jew and Gentile, as circumcised or uncircumcised, as in the foregoing verse; or to the different condition of bond and free, servant and master, in the following verse; and persuades them to remain easy and satisfied, for that the Christian religion does not necessarily require a change in a man's civil circumstances of life.
John Wesley
In the calling - The outward state. Wherein he is - When God calls him. Let him not seek to change this, without a clear direction from Providence.
Robert Jamieson, A. R. Fausset and David Brown
the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.
7:217:21: Ծառա՛յ կոչեցար, մի՛ փոյթ լիցի քեզ. այլ թէ կարիցե՛ս եւս ազա՛տ լինել, քեզ ա՛յնպէս լաւ իցէ[3741]։ [3741] Ոմանք. Այլ թէ եւ կարիցես ազատ։
21 Ծառա՞յ էիր, երբ կոչուեցիր. դու հոգ մի՛ արա, այլ, եթէ կարողանաս իսկ ազատ լինել, քեզ այդպէս լաւ կը լինի.
21 Ծառա՞յ էիր երբ կանչուեցար, հոգ մի՛ ըներ. բայց եթէ կրնաս ազատ ըլլալ, զայն ընտրէ։
Ծառա՞յ կոչեցար, մի՛ փոյթ լիցի քեզ. այլ թէ կարիցես եւս ազատ լինել, քեզ այնպէս լաւ իցէ:

7:21: Ծառա՛յ կոչեցար, մի՛ փոյթ լիցի քեզ. այլ թէ կարիցե՛ս եւս ազա՛տ լինել, քեզ ա՛յնպէս լաւ իցէ[3741]։
[3741] Ոմանք. Այլ թէ եւ կարիցես ազատ։
21 Ծառա՞յ էիր, երբ կոչուեցիր. դու հոգ մի՛ արա, այլ, եթէ կարողանաս իսկ ազատ լինել, քեզ այդպէս լաւ կը լինի.
21 Ծառա՞յ էիր երբ կանչուեցար, հոգ մի՛ ըներ. բայց եթէ կրնաս ազատ ըլլալ, զայն ընտրէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2121: Рабом ли ты призван, не смущайся; но если и можешь сделаться свободным, то лучшим воспользуйся.
7:21  δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι.
7:21. δοῦλος (A-bondee) ἐκλήθης; (thou-was-called-unto?"μή (Lest) σοι (unto-thee) μελέτω: (it-should-concern) ἀλλ' (other) εἰ (if) καὶ (and) δύνασαι ( thou-able ) ἐλεύθερος (en-freed) γενέσθαι , ( to-have-had-became ,"μᾶλλον (more-such) χρῆσαι . ( thou-should-have-afforded-unto )
7:21. servus vocatus es non sit tibi curae sed et si potes liber fieri magis utereWast thou called, being a bondman? Care not for it: but if thou mayest be made free, use it rather.
21. Wast thou called being a bondservant? care not for it: but if thou canst become free, use rather.
7:21. Are you a servant who has been called? Do not be concerned about it. But if you ever have the ability to be free, make use of it.
7:21. Art thou called [being] a servant? care not for it: but if thou mayest be made free, use [it] rather.
Art thou called [being] a servant? care not for it: but if thou mayest be made free, use [it] rather:

21: Рабом ли ты призван, не смущайся; но если и можешь сделаться свободным, то лучшим воспользуйся.
7:21  δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι.
7:21. servus vocatus es non sit tibi curae sed et si potes liber fieri magis utere
Wast thou called, being a bondman? Care not for it: but if thou mayest be made free, use it rather.
7:21. Are you a servant who has been called? Do not be concerned about it. But if you ever have the ability to be free, make use of it.
7:21. Art thou called [being] a servant? care not for it: but if thou mayest be made free, use [it] rather.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Второй пример того, что Евангелие не стремится уничтожить существующие внешние отношения между людьми, представляет взгляд апостола на допустимость рабства для христианина. Казалось, не было столь противоречащего христианскому духу - христианской святости, достоинству и свободе - учреждения, как рабство, однако Ап. увещевает рабов, обратившихся в христианство, не смущаться этим несоответствием. Даже в том случае, если раб может освободиться от рабства, он лучше сделает, если с еще большею ревностью станет служить своему господину. Так, по нашему мнению, основанному притом на авторитете древних церковных толкователей, под руководством которых перевели 2-ю половину рассматриваемого стиха славянские переводчики, следует понимать слова: mallon crhsai, которые неясно переданы в русском переводе выражением: лучшим воспользуйся. Ап. смотрит на пребывание в рабстве, как на подвиг, который принимает на себя христианин. Христианин-раб должен помнить, что призван был ко Христу рабом, что Христос нашел его достойным Своего общения, несмотря на его рабское состояние, - и потому он не должен стремиться менять это положение на другое [Godet полагает, что Ап. имеет в виду как раз другое и, по его мнению, это место следует перевести так: но если ты мог бы стать свободным, то лучше сделай употребление из этой возможности (а в рабстве не оставайся). Преимущественно убедительное значение, по Godet, должно иметь то соображение, что Ап. не мог дать рабу-христианину такого "неразумного" совета. Свобода - благо, которым человек в известном отношении уподобляется Богу, и отказываться от свободы добровольно - это значит вредить самому себе... Но эти соображения недостаточно убедительны. Нужно помнить, что Евангелие не хотело изменять социальных отношений и стремилось преобразовать внутреннее состояние человека. Только сделав человека свободным внутри, можно было положить конец и внешнему его рабству].
Adam Clarke: Commentary on the Bible - 1831
7:21: Art thou called being a servant? - Δουλος εκληθης, Art thou converted to Christ while thou art a slave - the property of another person, and bought with his money? care not for it - this will not injure thy Christian condition, but if thou canst obtain thy liberty - use it rather - prefer this state for the sake of freedom, and the temporal advantages connected with it.
Albert Barnes: Notes on the Bible - 1834
7:21: Being a servant - (δοῦλος doulos). A slave. Slaves abounded in Greece and in every part of the pagan world. Athens, e. g., had, in her best days, 20, 000 freemen, and 400, 000 slaves. See the condition of the pagan world on this subject illustrated at length, and in a very learned manner, by B. B. Edwards, in the Bib. Repository for October, 1835, pp. 411-436. It was a very important subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other people; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to pRev_ent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to pRev_ent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, and contentment in general in all the other relations in which people might be when they were converted.
care not for it - Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. in that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves; Eph 6:5; Col 3:22; Ti1 6:1; Tit 2:9; Pe1 2:18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or Rev_iled to be patient and meek makes the conduct of the persecutor or Rev_iler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way, to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free and to seek liberty. But it should be done in accordance with the rules of the gospel; so as not to dishonor the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society.
But if thou mayest be free - If thou canst (δύνασαι dunasai), if it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in "any" manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without "violence and bloodshed." And the same duty is still binding. Evil as slavery is, and always evil, and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be "just" toward those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonor his religion by the indulgence of the feelings of Rev_enge and by murder.
Use it rather - Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition era slave, and if you can escape from them in a proper manner, it is your privilege and your duty to do it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:21: being: Co1 12:13; Gal 3:28; Col 3:11; Ti1 6:1-3; Pe1 2:18-24
a servant: Rather, a slave, δουλος [Strong's G1401], the property of another, and bought with his money. In these verses the apostle shows that Christianity makes no change in our civil connections.
care: Luk 10:40, Luk 10:41, Luk 12:29 *marg. Luk 21:34; Phi 4:6, Phi 4:11; Heb 13:5; Pe1 5:7
Geneva 1599
Art thou called [being] a servant? (p) care not for it: but if thou mayest be made free, use [it] rather.
(p) As though this calling were too unworthy a calling for Christ.
John Gill
Art thou called being a servant?.... That is, called by grace whilst in the condition of a servant,
care not for it; do not be troubled at it, and uneasy with it; be not anxiously solicitous to be otherwise; bear the yoke patiently, go through thy servitude cheerfully, and serve thy master faithfully; do not look upon it as any objection to thy calling, any contradiction to thy Christian liberty, or as unworthy of, and a reproach upon thy profession of Christ:
but if thou mayest be made free, use it rather. The Syriac renders the last clause, , "choose for thyself to serve"; perfectly agreeable to the sense given of the words, by several great critics and excellent interpreters, who take the apostle's meaning to be, that should a Christian servant have an opportunity of making his escape from his master, or could he by any art, trick, and fraudulent method, obtain his liberty, it would be much more advisable to continue a servant, than to become free by any such means: yea, some seem to carry the sense so far, that even if servants could be made free in a lawful way, yet servitude was most eligible, both for their own and their master's good: for their own to keep them humble and exercise their patience; for their master's not only temporal, but spiritual good; since by their good behaviour they might be a means of recommending the Gospel to them, and of gaining them to Christ; but one should rather think the more obvious sense is, that when a Christian servant has his freedom offered him by his master, or he can come at it in a lawful and honourable way, this being preferable to servitude, he ought rather to make use of it; since he would be in a better situation, and more at leisure to serve Christ, and the interest of religion: however, certain it is, that the apostle's design is, to make men easy in every station of life, and to teach them how to behave therein; he would not have the freeman abuse his liberty, or be elated with it, nor the servant be uneasy under his servitude, nor be depressed by it, for the reasons following.
John Wesley
Care not for it - Do not anxiously seek liberty. But if thou canst be free, use it rather - Embrace the opportunity.
Robert Jamieson, A. R. Fausset and David Brown
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; Ti1 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 (Philem 1:10-18). 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 Ti1 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.
7:227:22: Զի որ ՚ի Տէր կոչեցեալ իցէ ծառայն, ազա՛տ Տեառն է. նոյնպէս եւ որ ազատն կոչեցեալ է, ծառա՛յ Քրիստոսի է[3742]։ [3742] Ոմանք. Կոչեցեալ է ծառայն։
22 որովհետեւ, ով Տիրոջով ծառայ է կանչուած, Տիրոջ կողմից ազատուած է. նոյնպէս եւ՝ ով ազատ է կոչուած, Քրիստոսի ծառան է:
22 Վասն զի այն ծառան որ Տէրոջմով կանչուած է, Տէրոջմէ ազատագրուած է անիկա. նոյնպէս այն ազատը որ կանչուած է, Քրիստոսին ծառան է։
Զի որ ի Տէր կոչեցեալ իցէ ծառայն` ազատ Տեառն է. նոյնպէս եւ որ ազատն կոչեցեալ է` ծառայ Քրիստոսի է:

7:22: Զի որ ՚ի Տէր կոչեցեալ իցէ ծառայն, ազա՛տ Տեառն է. նոյնպէս եւ որ ազատն կոչեցեալ է, ծառա՛յ Քրիստոսի է[3742]։
[3742] Ոմանք. Կոչեցեալ է ծառայն։
22 որովհետեւ, ով Տիրոջով ծառայ է կանչուած, Տիրոջ կողմից ազատուած է. նոյնպէս եւ՝ ով ազատ է կոչուած, Քրիստոսի ծառան է:
22 Վասն զի այն ծառան որ Տէրոջմով կանչուած է, Տէրոջմէ ազատագրուած է անիկա. նոյնպէս այն ազատը որ կանչուած է, Քրիստոսին ծառան է։
zohrab-1805▾ eastern-1994▾ western am▾
7:2222: Ибо раб, призванный в Господе, есть свободный Господа; равно и призванный свободным есть раб Христов.
7:22  ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν χριστοῦ.
7:22. ὁ (The-one) γὰρ (therefore) ἐν (in) κυρίῳ (unto-authority-belonged) κληθεὶς (having-been-called-unto,"δοῦλος (a-bondee) ἀπελεύθερος (en-freed-off) κυρίου (of-authority-belonged) ἐστίν: (it-be) ὁμοίως (unto-along-belonged) ὁ (the-one) ἐλεύθερος (en-freed) κληθεὶς (having-been-called-unto,"δοῦλός (a-bondee) ἐστιν (it-be) Χριστοῦ. (of-Anointed)
7:22. qui enim in Domino vocatus est servus libertus est Domini similiter qui liber vocatus est servus est ChristiFor he that is called in the Lord, being a bondman, is the freeman of the Lord. Likewise he that is called, being free, is the bondman of Christ.
22. For he that was called in the Lord, being a bondservant, is the Lord’s freedman: likewise he that was called, being free, is Christ’s bondservant.
7:22. For any servant who has been called in the Lord is free in the Lord. Similarly, any free person who has been called is a servant in Christ.
7:22. 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.
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:

22: Ибо раб, призванный в Господе, есть свободный Господа; равно и призванный свободным есть раб Христов.
7:22  ὁ γὰρ ἐν κυρίῳ κληθεὶς δοῦλος ἀπελεύθερος κυρίου ἐστίν· ὁμοίως ὁ ἐλεύθερος κληθεὶς δοῦλός ἐστιν χριστοῦ.
7:22. qui enim in Domino vocatus est servus libertus est Domini similiter qui liber vocatus est servus est Christi
For he that is called in the Lord, being a bondman, is the freeman of the Lord. Likewise he that is called, being free, is the bondman of Christ.
7:22. For any servant who has been called in the Lord is free in the Lord. Similarly, any free person who has been called is a servant in Christ.
7:22. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22-23: Ап. считает тем более естественным для раба-христианина оставаться в рабстве, что в среде христианской различия между господами и рабами в действительности не существует. - Призванный в Господе, т. е. призванный чрез Господа Иисуса Христа. Если он пошел на этот зов, то тем самым стал в душе свободным, и рабство для него не страшно. Наоборот, призванный свободный человек чувствует, что он стал слугою Господним, и это доставляет ему не печаль, а радость. В виду того, что Бог приобрел христиан в рабы Себе дорогою ценою - пожертвованием Сына Своего за грехи людей, - христиане должны служить только Богу и не становиться в отношение рабского подчинения к людям - разным агитаторам, которые, вероятно, уговаривали коринфян - рабов сбросить с себя рабство какими бы то ни было средствами, как совершенно негармонирующее с их высоким положением избранников Божиих (ср. IV:15: и IV:8).
Adam Clarke: Commentary on the Bible - 1831
7:22: For he that is called - The man who, being a slave, is converted to the Christian faith, is the Lord's freeman; his condition as a slave does not vitiate any of the privileges to which he is entitled as a Christian: on the other hand, all free men, who receive the grace of Christ, must consider themselves the slaves of the Lord, i.e. his real property, to be employed and disposed of according to his godly wisdom, who, notwithstanding their state of subjection, will find the service of their Master to be perfect freedom.
Albert Barnes: Notes on the Bible - 1834
7:22: For he that is called in the Lord - He that is called by the Lord; he that becomes a Christian.
Being a servant - A slave when he is converted.
Is the Lord's freeman - Margin, "Made free" (ἀπελεύθερος apeleutheros). Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this. "You are blessed with freedom from the bondage of sin by the Lord. You were formerly a slave to sin, but now you are liberated. that bondage was far more grievous, and far more to be lamented than the bondage of the body. But from that long, grievous, and oppressive servitude you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freeman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred upon people; and if that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world."
Is Christ's servant - Is the "slave" (δοῦλος doulos) of Christ; is bound to obey law, and to submit himself, as you are, to the authority of another. This too is designed to promote contentment with his lot, by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by His providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and everywhere must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through an earthly master. In this respect, the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and, even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate and happy argument, and perhaps no consideration could be urged that would be more adapted to produce contentment.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:22: is the: Luk 1:74, Luk 1:75; Joh 8:32-36; Rom 6:18-22; Gal 5:1, Gal 5:13; Eph 6:5, Eph 6:6; Col 3:22-24; Plm 1:16; Pe1 2:16
freeman: Gr. made free
is Christ's: Co1 9:19; Psa 116:16; Rom 1:1; Gal 1:10; Col 4:12; Pe1 2:16; Pe2 1:1; Jde 1:1
Geneva 1599
For he that is called in the (q) Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.
(q) He that is in the state of a servant, and is called to be a Christian.
John Gill
For he that is called in the Lord,.... Which is to be understood, not of any civil calling, or of calling to an office; or of the outward call by the ministry of the word only; but of an internal, special, powerful, evangelical, and saving call by the grace of God; which is of persons out of darkness into light, out of bondage into liberty, from their sinful companions to the company and society of Christ and his people, from off themselves and their own righteousness, to the grace and righteousness of Christ, and out of the world unto a kingdom and glory. And this may be said to be, in the Lord; either because it is by him, he is the efficient cause of it, his grace the moving cause, and his glory the end; or because it is in consequence of being in him, united to him, persons are first in the Lord, and then called by him; or because they are called into fellowship and communion with him; the whole is true, and make up the sense of the text; for he that is effectually called by grace, is called by the Lord, and by virtue of being chosen in him, and in union to him, and to partake of all the blessings of grace and glory that are with him. And such an one,
being a servant; in a natural and civil sense when called, in a spiritual sense
is the Lord's freeman; he is free from sin, not from the being, but from the servitude, guilt, and damning power of it: he is free from Satan, not from his temptations and insults, but from his dominion and captivity; he is ransomed from him, by the redemption of Christ, and is turned from his power in conversion; he has not that influence over him he before had; and he is so safe and secure from him, that he can never be destroyed by him, and in a short time Satan will be bruised under his feet: he is free from the law, the observance of the ceremonial law, and all its numerous burdensome rites; and from the moral law, not from obedience to it, as in the hands of Christ, but from the bondage, curse, and condemnation of it, as ministered by Moses: he is free of the company of saints, of the church of God below, and of heaven, the city God has built and prepared for his; he is free to the use of all things indifferent, provided it is done in faith, the peace of weak brethren secured, and the glory of God preserved; he is free to all the privileges and immunities of the house of God, and to the throne of grace, come when he will; and therefore though a servant, in another sense he is a very happy man; he is free indeed, and can never be disenfranchanised, or arrested, or cast into prison; the various privileges he is free unto and enjoys, show him to be a happy man; and the effects following on his freedom prove it, as peace with God, the presence of Christ, joy in the Holy Ghost, fellowship with saints, and a well grounded hope of glory; he is not only called to the liberty of grace, which he enjoys, but will be delivered into the glorious liberty of the children of God; and therefore has no reason to be uneasy with his civil servitude: on the other hand,
likewise he that is called being free; he that is called by the grace of God, with an holy and effectual calling, being a freeman, his own master, and it may be the master of others in a civil sense, he, in a spiritual one,
is Christ's servant: he is bought by Christ with his money, with the price of his blood; and therefore he has a right unto him, and a claim to his service; and he becomes a voluntary servant to him, through the power of his grace upon him; and though he serves his Lord Christ without mercenary views, freely, readily, and cheerfully, from a principle of love and gratitude, he shall not fail of a reward of grace; he shall be honoured of God, approved of men, and shall receive the reward of the inheritance: Christian liberty, and the service of Christ, are not at all inconsistent; nor should we entertain any other notions of liberty, but what are consistent with serving the Lord; whatever liberty contradicts, that is no true liberty; though it may have the face of it, it is no other than bondage.
John Wesley
Is the Lord's freeman - Is free in this respect. The Greek word implies one that was a slave, but now is free. Is the bondman of Christ - Not free in this respect; not at liberty to do his own will.
Robert Jamieson, A. R. Fausset and David Brown
the Lord's freeman-- (Philem 1:16) --rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, Jn 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 (Mt 11:29-30; Gal 5:13; 1Pet 2:16).
7:237:23: Գնոց գնեցայք՝ մի՛ լինիք ծառա՛յք մարդկան։
23 Մե՛ծ գնով գնուեցիք: Մարդկանց ծառաներ մի՛ եղէք:
23 Դուք գնով ծախու առնուեցաք, մարդոց ծառայ մի՛ ըլլաք։
Գնոց գնեցայք, մի՛ լինիք ծառայք մարդկան:

7:23: Գնոց գնեցայք՝ մի՛ լինիք ծառա՛յք մարդկան։
23 Մե՛ծ գնով գնուեցիք: Մարդկանց ծառաներ մի՛ եղէք:
23 Դուք գնով ծախու առնուեցաք, մարդոց ծառայ մի՛ ըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
7:2323: Вы куплены [дорогою] ценою; не делайтесь рабами человеков.
7:23  τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.
7:23. τιμῆς (Of-a-valuation) ἠγοράσθητε: (ye-were-gathered-to) μὴ (lest) γίνεσθε ( ye-should-become ) δοῦλοι (bondees) ἀνθρώπων. (of-mankinds)
7:23. pretio empti estis nolite fieri servi hominumYou are bought with a price: be not made the bondslaves of men.
23. Ye were bought with a price; become not bondservants of men.
7:23. You have been bought with a price. Do not be willing to become the servants of men.
7:23. Ye are bought with a price; be not ye the servants of men.
Ye are bought with a price; be not ye the servants of men:

23: Вы куплены [дорогою] ценою; не делайтесь рабами человеков.
7:23  τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων.
7:23. pretio empti estis nolite fieri servi hominum
You are bought with a price: be not made the bondslaves of men.
7:23. You have been bought with a price. Do not be willing to become the servants of men.
7:23. Ye are bought with a price; be not ye the servants of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:23: Ye are bought with a price - As truly as your bodies have become the property of your masters, in consequence of his paying down a price for you; so sure you are now the Lord's property, in consequence of your being purchased by the blood of Christ.
Some render this verse interrogatively: Are ye bought with a price from your slavery? Do not again become slaves of men. Never sell yourselves; prefer and retain your liberty now that ye have acquired it.
In these verses the apostle shows that the Christian religion does not abolish our civil connections; in reference to them, where it finds us, there it leaves us. In whatever relation we stood before our embracing Christianity, there we stand still; our secular condition being no farther changed than as it may be affected by the amelioration of our moral character. But slavery, and all buying and selling of the bodies and souls of men, no matter what color or complexion, is a high offense against the holy and just God, and a gross and unprincipled attack on the liberty and rights of our fellow creatures.
Albert Barnes: Notes on the Bible - 1834
7:23: Ye are bought with a price - Though you are slaves to people, yet you have been purchased for God by the blood of His Son; see the note at Co1 6:20. You are, therefore, in his sight of inestimable worth, and are bound to be His.
Be not ye the servants of men - That is, "Do not regard yourselves as the slaves of men. Even in your humble relation of life, even as servants under the laws of the land, regard yourselves as the servants of God, as obeying and serving him "even in this relation," since all those who are bought with a price - all Christians, whether bond or free - are in fact the servant (slaves, δοῦλοι douloi) of God, Co1 7:22. in this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master." Rosenmuller, Grotius, and some others, however, think that this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose on them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuredly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connection. And in this view it would promote contentment, and would even pRev_ent their taking any improper measures to disturb the relations of social life, by the high and solemn consideration that even in that relation they were in common with all Christians, the true and real servants of God. They belonged to God, and they should serve Him. In all things which their masters commanded, that were in accordance with the will of God, and that could be done with a quiet conscience, they were to regard themselves as serving God; if at any time they were commanded to do that which God had forbidden, they were to remember that they were the servants of God, and that he was to be obeyed rather than man.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:23: are: Co1 6:20; Lev 25:42; Act 20:28; Tit 2:14; Pe1 1:18, Pe1 1:19, Pe1 3:18; Rev 5:9
be: Mat 23:8-11; Gal 2:4
Geneva 1599
(14) Ye are bought with a price; be not ye the servants of men.
(14) He shows the reason of the unlikeness, because he that desired to be circumcised makes himself subject to man's tradition and not to God. And this may be much more understood of superstitions, which some do foolishly consider to as things indifferent.
John Gill
Ye are bought with a price,.... Some read these words interrogatively, as 1Cor 7:18, "are ye bought with a price?" and suppose them directed to such who had bought out their time of servitude with a sum of money, and ought not to return to their former condition; but they are rather to be read affirmatively, and to be understood of all, whether freemen or servants, that are bought with the inestimable price of Christ's blood, as in 1Cor 6:20 and contain in them a reason why such as are called by the grace of God, whilst in a state of civil servitude, are Christ's freemen, because they are redeemed by him from sin, Satan, the law, and from among men; and also why such as are called by the grace of God, being in a state of civil liberty, are Christ's servants, because he has purchased them with his blood, and therefore has a right unto them, both to their persons and service:
be not ye the servants of men: not that the apostle dissuades such as are redeemed by Christ, and are believers in him, from being the servants of men in a civil sense; for this would be to contradict himself, who here and elsewhere exhorts servants to continue in the service of their masters, and to perform it heartily and cheerfully, and with great sincerity and integrity; but his meaning is, that since they were redeemed from a vain conversation by the blood of Christ, they should not be servants to the lusts of men, nor obey them in things sinful and wicked, which were contrary to law and Gospel, and which were made unlawful by the word of God, and were a breach of the command of their Lord and master Christ; nor should they in matters of religion and the worship of God submit to the authority of any set of men whatever, or be subject to the doctrines and commandments of men; whether these relate to Jewish ceremonies, or Gentile superstitions, or be a mixture of both: they were to call no man master upon earth; nor suffer any to lord it over them, as the false teachers very much did in this church; but to acknowledge Christ, who had bought them to be their only Lord and master. The allusion seems to he to a tradition of the Jews, that the Israelites being redeemed out of Egypt were the servants of God, and not of men (p);
"R. Jochanan ben Zaccai was explaining this Scripture, Ex 21:6 how different the ear is from all the members of the body; says the holy blessed God, the ear that heard my voice on Mount Sinai, at the time I said, the children of Israel are my servants, , and "not servants to servants"; and this goes and gets itself a master, let it be bored: R. Simeon ben Ribbi was explaining the same Scripture, how different the door and the door post were from all the parts of the house; says the holy blessed God, the door and the door post, which were witnesses in Egypt, at the time that I passed by the threshold, and by the two door posts, and I said, the children of Israel are my servants, and not servants to servants, and I brought them out of bondage to liberty; and this goes and gets itself a master, let it be bored before them.''
(p) T. Bab. Kiddushin, fol. 22. 2.
John Wesley
Ye are bought with a price - Ye belong to God; therefore, where it can be avoided, do not become the bondslaves of men - Which may expose you to many temptations.
Robert Jamieson, A. R. Fausset and David Brown
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; Mt 23:8-10; 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).
7:247:24: Իւրաքանչիւր յո՛ր կոչումն կոչեցաւ եղբա՛րք, ՚ի նմի՛ն կացցէ առաջի Աստուծոյ[3743]։ գդ [3743] Ոմանք. Իւրաքանչիւրոք յոր կո՛՛։
24 Եղբայրնե՛ր, իւրաքանչիւրը, ինչ կոչման մէջ որ կոչուեց, թող նոյնի մէջ էլ մնայ Աստծու առաջ:
24 Ե՛ղբայրներ, ամէն մէկը ի՛նչ կոչումի մէջ որ կանչուեցաւ, թող անոր մէջ կենայ Աստուծոյ առջեւ։
Իւրաքանչիւր յոր կոչումն կոչեցաւ, եղբարք, ի նմին կացցէ առաջի Աստուծոյ:

7:24: Իւրաքանչիւր յո՛ր կոչումն կոչեցաւ եղբա՛րք, ՚ի նմի՛ն կացցէ առաջի Աստուծոյ[3743]։ գդ
[3743] Ոմանք. Իւրաքանչիւրոք յոր կո՛՛։
24 Եղբայրնե՛ր, իւրաքանչիւրը, ինչ կոչման մէջ որ կոչուեց, թող նոյնի մէջ էլ մնայ Աստծու առաջ:
24 Ե՛ղբայրներ, ամէն մէկը ի՛նչ կոչումի մէջ որ կանչուեցաւ, թող անոր մէջ կենայ Աստուծոյ առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2424: В каком [звании] кто призван, братия, в том каждый и оставайся пред Богом.
7:24  ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῶ.
7:24. ἕκαστος (Each) ἐν (in) ᾧ (unto-which) ἐκλήθη, (it-was-called-unto," ἀδελφοί , ( Brethrened ,"ἐν (in) τούτῳ (unto-the-one-this) μενέτω (it-should-stay) παρὰ (beside) θεῷ. (unto-a-Deity)
7:24. unusquisque in quo vocatus est fratres in hoc maneat apud DeumBrethren, let every man, wherein he was called, therein abide with God.
24. Brethren, let each man, wherein he was called, therein abide with God.
7:24. Brothers, let each one, in whatever state he was called, remain in that state with God.
7:24. Brethren, let every man, wherein he is called, therein abide with God.
Brethren, let every man, wherein he is called, therein abide with God:

24: В каком [звании] кто призван, братия, в том каждый и оставайся пред Богом.
7:24  ἕκαστος ἐν ᾧ ἐκλήθη, ἀδελφοί, ἐν τούτῳ μενέτω παρὰ θεῶ.
7:24. unusquisque in quo vocatus est fratres in hoc maneat apud Deum
Brethren, let every man, wherein he was called, therein abide with God.
7:24. Brothers, let each one, in whatever state he was called, remain in that state with God.
7:24. Brethren, let every man, wherein he is called, therein abide with God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: Это - заключение к мыслям, изложенным с 17: по 23-й стих. - Перед Богом, Христианин, оставаясь в прежнем внешнем положении и по принятии веры, должен при этом ставить себя пред лицо Божие, исправляя свои, может быть, и низкие обязанности, из угождения Богу. Исполнение и таких обязанностей становится чрез это равным богослужению.
Adam Clarke: Commentary on the Bible - 1831
7:24: Let every man - abide with God - Let him live to God in whatsoever station he is placed by Providence. If he be a slave, God will be with him even in his slavery, if he be faithful to the grace which he has received. It is very likely that some of the slaves at Corinth, who had been converted to Christianity, had been led to think that their Christian privileges absolved them from the necessity of continuing slaves; or, at least, brought them on a level with their Christian masters. A spirit of this kind might have soon led to confusion and insubordination, and brought scandals into the Church. It was therefore a very proper subject for the apostle to interfere in; and to his authority, the persons concerned would doubtless respectfully bow.
Albert Barnes: Notes on the Bible - 1834
7:24: Brethren ... - ; see the note at Co1 7:20.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:24: let: Co1 7:17, Co1 7:20
abide: Co1 10:31; Gen 5:22-24, Gen 17:1; Sa1 14:45; Col 3:23, Col 3:24
Geneva 1599
(15) Brethren, let every man, wherein he is called, therein abide with (r) God.
(15) A repetition of the general doctrine.
(r) So purely and from the heart, that your doings may be approved before God.
John Gill
Brethren, let every man wherein he is called, The apostle repeats the advice given in 1Cor 7:20 and prefaces it with that tender and affectionate appellation, "brethren", the more to engage them to attend to it; showing also that whatever difference there was in their civil state and condition, there was none in their religious one; they were all brethren, one of another, they were his brethren, yea, even the brethren of Christ:
therein abide with God; that is, abide in his civil calling and station of life, be it what it will, as knowing he is in that state it is the will of God he should be in; and as in the sight of God, who knows all men, and what is best for them, and who sees and observes all their actions and conduct of life; and with whom there is no respect of persons, of bond or free, of masters or servants; they are admitted equally to enjoy the same favours and privileges in the house of God; have the same access to the throne of grace, and enjoy the same communion with God; and therefore should be content in their present situation, discharging the several duties of their station aright, and exercise a good conscience both towards God and man.
John Wesley
Therein abide with God - Doing all things as unto God, and as in his immediate presence. They who thus abide with God preserve an holy indifference with regard to outward things.
Robert Jamieson, A. R. Fausset and David Brown
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).
7:257:25: Այլ վասն կուսանաց հրաման ինչ ՚ի Տեառնէ ո՛չ ունիմ. բայց խրատ տա՛մ, որպէս ողորմելոյ ուրուք ՚ի Տեառնէ, հաւատարի՛մ լինել[3744]։ [3744] Ոմանք. Հրաման ՚ի Տեառնէ ինչ ոչ ու՛՛։
25 Իսկ կոյսերի մասին Տիրոջից հրաման չունեմ. բայց խրատ եմ տալիս, որպէս Տիրոջից ողորմութիւն գտած մէկի, որ վստահելի է:
25 Բայց կոյսերուն համար Տէրոջմէն հրաման մը չունիմ, միայն թէ Տէրոջը շնորհքով խրատ կու տամ, որ վստահելի է։
Այլ վասն կուսանաց հրաման ինչ ի Տեառնէ ոչ ունիմ, բայց խրատ տամ [30]որպէս ողորմելոյ ուրուք`` ի Տեառնէ հաւատարիմ լինել:

7:25: Այլ վասն կուսանաց հրաման ինչ ՚ի Տեառնէ ո՛չ ունիմ. բայց խրատ տա՛մ, որպէս ողորմելոյ ուրուք ՚ի Տեառնէ, հաւատարի՛մ լինել[3744]։
[3744] Ոմանք. Հրաման ՚ի Տեառնէ ինչ ոչ ու՛՛։
25 Իսկ կոյսերի մասին Տիրոջից հրաման չունեմ. բայց խրատ եմ տալիս, որպէս Տիրոջից ողորմութիւն գտած մէկի, որ վստահելի է:
25 Բայց կոյսերուն համար Տէրոջմէն հրաման մը չունիմ, միայն թէ Տէրոջը շնորհքով խրատ կու տամ, որ վստահելի է։
zohrab-1805▾ eastern-1994▾ western am▾
7:2525: Относительно девства я не имею повеления Господня, а даю совет, как получивший от Господа милость быть [Ему] верным.
7:25  περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι.
7:25. Περὶ (About) δὲ (moreover) τῶν (of-the-ones) παρθένων (of-maidens) ἐπιταγὴν (to-an-arranging-upon) κυρίου (of-Authority-belonged) οὐκ (not) ἔχω, (I-hold,"γνώμην (to-an-acquaintance) δὲ (moreover) δίδωμι (I-give) ὡς (as) ἠλεημένος (having-had-come-to-be-compassioned-unto) ὑπὸ (under) κυρίου (of-Authority-belonged) πιστὸς (trusted) εἶναι. (to-be)
7:25. de virginibus autem praeceptum Domini non habeo consilium autem do tamquam misericordiam consecutus a Domino ut sim fidelisNow, concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.
25. Now concerning virgins I have no commandment of the Lord: but I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
7:25. Now, concerning virgins, I have no commandment from the Lord. But I give counsel, as one who has obtained the mercy of the Lord, so as to be faithful.
7:25. 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.
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:

25: Относительно девства я не имею повеления Господня, а даю совет, как получивший от Господа милость быть [Ему] верным.
7:25  περὶ δὲ τῶν παρθένων ἐπιταγὴν κυρίου οὐκ ἔχω, γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι.
7:25. de virginibus autem praeceptum Domini non habeo consilium autem do tamquam misericordiam consecutus a Domino ut sim fidelis
Now, concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful.
7:25. Now, concerning virgins, I have no commandment from the Lord. But I give counsel, as one who has obtained the mercy of the Lord, so as to be faithful.
7:25. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25-40: Так как судьба девиц в древности решалась их отцами, которые сами выбирали мужей для своих дочерей, то Ап. считает нужным сделать особое вразумление родителям-христианам. Он советует лучше не выдавать своих дочерей замуж, если это только возможно (25-26), во-первых, в виду тяжелого времени, какое переживало тогда христианство, (27-31), а во-вторых, в виду преимуществ, какие безбрачие имеет пред браком, когда идет речь об угождении Господу (32-38). Наконец, тоже советует Ап. и вдовам (39-40).

25: Как получивший... правильнее: как такой, который в силу благодати Божией, может дать вам добрый совет; или: быть для вас верным руководителем. - Ап., очевидно, говорит здесь с некоторой иронией. Коринфяне, кажется, спрашивали его, нет ли прямого повеления Христа, как бы не удовлетворяясь его апостольскими словами. Ап. напоминает им, что если он и не имеет прямого повеления Христа, а дает только свои советы, то все же эти советы должны заслуживать внимания как советы лица, особенно глубоко проникавшего умом своим, находившимся притом под руководством Духа Божия, в тайны христианской веры.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prudential Directions to Virgins.A. D. 57.
25 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 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. 27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. 28 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 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; 30 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 And they that use this world, as not abusing it: for the fashion of this world passeth away. 32 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 But he that is married careth for the things that are of the world, how he may please his wife. 34 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 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.

The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,

I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, v. 25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, ch. xv. 10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.

II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (v. 33, 34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.

III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.

IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Prov. xxiii. 5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luke xiv. 18, 19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, v. 31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men--when, instead of being oil to the wheels of our obedience, it is made fuel to lust--when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.

V. He enforces these advices with two reasons:-- 1. The time is short, v. 29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos synestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (v. 31), schema--the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Ps. xxxix. 6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?

VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, v. 32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, v. 35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. 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. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, v. 33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, v. 32, 34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.
Adam Clarke: Commentary on the Bible - 1831
7:25: Now concerning virgins - This was another subject on which the Church at Corinth had asked the advice of the apostle. The word παρθενος, virgin, we take to signify a pure, unmarried young woman; but it is evident that the word in this place means young unmarried persons of either sex, as appears from Co1 7:26, Co1 7:27, Co1 7:32-34, and from Rev 14:4. The word παρθενος, virgin, is frequently applied to men as well as to women. See Suidas, under the word Αβελ· οὑτος παρθενος και δι καιος ὑπηρχε, He (Abel) was a virgin, and a righteous man. In Co1 7:36 the word is supposed to mean the state of virginity or celibacy, and very probable reasons are assigned for it; and it is evident that persons of either sex in a state of celibacy are the persons intended.
I have no commandment of the Lord - There is nothing in the sacred writings that directly touches this point.
Yet I give my judgment - As every way equal to such commandments had there been any, seeing I have received the teaching of his own Spirit, and have obtained mercy of the Lord to be faithful to this heavenly gift, so that it abides with me to lead me into all truth. In this way I think the apostle's words may be safely understood.
Albert Barnes: Notes on the Bible - 1834
7:25: Not concerning virgins - This commences the "third" subject on which the opinion of Paul seems to have been asked by the church at Corinth - whether it was proper that those who had unmarried daughters, or wards, should give them in marriage. The reason why this question was proposed may have been, that many in the church at Corinth were the advocates of celibacy, and this, perhaps, on two grounds:
(1) Some may have supposed that in the existing state of things - the persecutions and trials to which Christians were exposed - it would be advisable that a man who had unmarried daughters, or wards, should keep them from the additional cares and trials to which they would be exposed with a family; and,
(2) Some may have already been the advocates for celibacy, and have maintained that that state was more favorable to piety, and was altogether to be preferred. It is known that that opinion had an early pRev_alence, and gave rise to the establishment of "nunneries" in the papal church; an opinion that has everywhere been attended with licentiousness and corruption. It is not improbable that there may have been advocates for this opinion even in the church of Corinth; and it was well, therefore, that the authority of an apostle should be employed to sanction and to honor the marriage union.
I have no commandment ... - No positive, express Revelation; see the notes on Co1 7:6, Co1 7:10.
Yet I give my judgment - I give my opinion, or advice; see the note at Co1 7:6.
As one that hath obtained mercy of the Lord - As a Christian; one who has been pardoned, whose mind has been enlightened, and who has been endued with the grace of God.
To be faithful - Faithful to my God. As one who would not give advice for any selfish, or mercenary, or worldly consideration; as one known to act from a desire to honor God, and to seek the best interests of the church, even though there is no explicit command. The advice of "such" a man - a devoted, faithful, self-denying, experienced Christian - is entitled to respectful deference, even where there is no claim to inspiration. Religion qualifies to give advice; and the advice of a man who has no selfish ends to gratify, and who is known to seek supremely the glory of God, should not be disregarded or slighted. Paul had a special claim to give this advice, because he was the founder of the congregation at Corinth.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:25: concerning: Co1 7:28, Co1 7:34, Co1 7:36-38; Psa 78:63
virgins: The word παρθενος [Strong's G3933], as well as the Latin virgo "a virgin," though it generally signifies a maid, frequently denotes unmarried persons of both sexes; in which sense it is evidently used here by the apostle.
have: Co1 7:6, Co1 7:10, Co1 7:12, Co1 7:40; Co2 8:8-10, Co2 11:17
obtained: Co1 4:2, Co1 15:10; Co2 2:17, Co2 4:1, Co2 4:2; Ti1 1:12-16
Geneva 1599
(16) Now concerning virgins I have no commandment of the Lord: yet I give my (s) judgment, as (t) one that hath obtained mercy of the Lord to be faithful.
(16) He commands virginity to no man, yet he persuades and praised it for another reason, that is, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life because of persecution. And therefore those who were not troubled with families, might be the readier, and also for the cares of this life, which marriage necessarily draws with it, so that they cannot but have their minds distracted: and this has place in women especially.
(s) The circumstances considered, this I counsel you.
(t) It is I that speak this which I am minded to speak: and the truth is I am a man, but yet of worthy credit, for I have obtained from the Lord to be such a one.
John Gill
Now concerning virgins,.... Whether they should continue in the same state or not, whether they should marry or not, was one of the cases put to the apostle, and which the Corinthians wrote to him about, and to which he returns this answer:
I have no commandment of the Lord: neither in the Old Testament, in the law of Moses, or writings of the prophets; nothing is therein enjoined concerning celibacy, or commanding persons to live a single life; but on the contrary there are many things directing and exciting to a marriage state; nor had the apostle any command from the Lord Jesus Christ, under the Gospel dispensation, obliging to virginity; nor any special orders, or peculiar revelation from the Spirit of God, fixing and settling this point:
yet I give my judgment, what will be most advisable, convenient, and prudent to be done, considering persons, times, and circumstances. The apostle does not make use of his power and authority, as such, to make decrees, and prescribe rules, binding on the consciences of men; only humbly and modestly gives his opinion, which if thought well of, might be followed by them: and the more to engage them to take his advice, he adds,
as one that hath obtained mercy of the Lord to be faithful; the meaning of which is, not that he, through the goodness and mercy of the Lord, had with great integrity preserved his virginity, and so proposes himself, as an instance and example of retaining it; for it is not certain, that though the apostle was now single, that he had never been married; it seems rather that he had, and therefore this cannot be his sense; nor does he refer to his faithfulness, to the Gospel committed to his trust, and the faithful discharge of his whole ministerial service, and which was owing to divine grace and mercy; but to that plainness, honesty, and integrity, which appeared in the whole course and conduct of his life, and in all his conversation with men; and particularly in giving advice about any matter, or declaring his sentiments on any subject: and when a man is free and faithful, and openly and honestly tells his mind, it greatly recommends him, and commands attention and regard to what he says; and faithfulness, it may be observed, considered in this sense, is not of nature, but of grace; it is obtained not by a man's own power and strength, but by the grace and mercy of God; to which it is here ascribed.
John Wesley
Now concerning virgins - Of either sex. I have no commandment from the Lord - By a particular revelation. Nor was it necessary he should; for the apostles wrote nothing which was not divinely inspired: but with this difference, - sometimes they had a particular revelation, and a special commandment; at other times they wrote from the divine light which abode with them, the standing treasure of the Spirit of God. And this, also, was not their private opinion, but a divine rule of faith and practice. As one whom God hath made faithful in my apostolic office; who therefore faithfully deliver what I receive from him.
Robert Jamieson, A. R. Fausset and David Brown
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; Th1 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 2:14-15; Mt 5:31-32). 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-- (Ti1 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.
7:267:26: Համարիմ թէ ա՛յնպէս լաւ իցէ. բայց վասն վտանկին որ ՚ի վերայ կայ, բարիո՛ք է մարդոյ թէ այնպէս իցէ[3745]։ [3745] Ոմանք. Եթէ այդպէս. կամ՝ այսպէս իցէ։
26 Կարծում եմ, թէ այսպէս լաւ է. այն նեղութեան պատճառով, որ ներկայումս կայ. մարդու համար լաւ է, որ այսպէս լինի:
26 Ուրեմն ես կը խորհիմ թէ ասիկա աղէկ է հիմակուան նեղութեանը համար, այսինքն՝ աղէկ է մարդուս որ մնայ այնպէս, ինչպէս որ է։
Համարիմ թէ այնպէս [31]լաւ իցէ, բայց վասն վտանգին`` որ ի վերայ կայ, [32]բարւոք է մարդոյ թէ այնպէս իցէ:

7:26: Համարիմ թէ ա՛յնպէս լաւ իցէ. բայց վասն վտանկին որ ՚ի վերայ կայ, բարիո՛ք է մարդոյ թէ այնպէս իցէ[3745]։
[3745] Ոմանք. Եթէ այդպէս. կամ՝ այսպէս իցէ։
26 Կարծում եմ, թէ այսպէս լաւ է. այն նեղութեան պատճառով, որ ներկայումս կայ. մարդու համար լաւ է, որ այսպէս լինի:
26 Ուրեմն ես կը խորհիմ թէ ասիկա աղէկ է հիմակուան նեղութեանը համար, այսինքն՝ աղէկ է մարդուս որ մնայ այնպէս, ինչպէս որ է։
zohrab-1805▾ eastern-1994▾ western am▾
7:2626: По настоящей нужде за лучшее признаю, что хорошо человеку оставаться так.
7:26  νομίζω οὗν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι.
7:26. Νομίζω (I-parcelee-to) οὖν (accordingly) τοῦτο (to-the-one-this) καλὸν (to-seemly) ὑπάρχειν (to-first-under) διὰ (through) τὴν (to-the-one) ἐνεστῶσαν (to-having-had-come-to-stand-in) ἀνάγκην, (to-an-arming-up,"ὅτι (to-which-a-one) καλὸν (seemly) ἀνθρώπῳ (unto-a-mankind) τὸ (the-one) οὕτως (unto-the-one-this) εἶναι. (to-be)
7:26. existimo ergo hoc bonum esse propter instantem necessitatem quoniam bonum est homini sic esseI think therefore that this is good for the present necessity: that it is good for a man so to be.
26. I think therefore that this is good by reason of the present distress, , that it is good for a man to be as he is.
7:26. Therefore, I consider this to be good, because of the present necessity: that it is good for a man to be such as I am.
7:26. I suppose therefore that this is good for the present distress, [I say], that [it is] good for a man so to be.
I suppose therefore that this is good for the present distress, [I say], that [it is] good for a man so to be:

26: По настоящей нужде за лучшее признаю, что хорошо человеку оставаться так.
7:26  νομίζω οὗν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι.
7:26. existimo ergo hoc bonum esse propter instantem necessitatem quoniam bonum est homini sic esse
I think therefore that this is good for the present necessity: that it is good for a man so to be.
7:26. Therefore, I consider this to be good, because of the present necessity: that it is good for a man to be such as I am.
7:26. I suppose therefore that this is good for the present distress, [I say], that [it is] good for a man so to be.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: По настоящей нужде(dia tenestwsan anagkhn). Ап. имеет здесь в виду весь период, который должен пройти между сошествием Духа Св. на верующих и вторым пришествием Христовым. Это - период нужды или постоянной борьбы между новою и старою жизнью (ср. Лк XII:51) и нужды настоящей т. е. уже наступившей, начавшейся. Скоро должны были начаться и гонения на христианство со стороны языческой власти. Все это и побуждает Апостола советовать людям безбрачным оставаться в безбрачном состоянии. - Весь стих правильнее перевести так: "я полагаю, что оставаться девою, ввиду наступившего уже тяжелого времени для христиан, лучше, потому что и вообще для человека хорошо оставаться так, т. е. безбрачным". Т. о. в первой половине стиха содержится указание на особенную причину, побуждающую к безбрачию, а во второй - дается общее основание к тому же.
Adam Clarke: Commentary on the Bible - 1831
7:26: This is good for the present distress - There was no period in the heathen times when the Church was not under persecutions and afflictions; on some occasions these were more oppressive than at others.
The word αναγκη signifies, necessity, distress, tribulation, and calamity; as it does in Luk 21:23; Co2 6:4; Co2 12:10. In such times, when the people of God had no certain dwelling-place, when they were lying at the mercy of their enemies without any protection from the state - the state itself often among the persecutors - he who had a family to care for, would find himself in very embarrassed circumstances, as it would be much more easy to provide for his personal safety than to have the care of a wife and children. On this account it was much better for unmarried persons to continue for the present in their celibacy.
Albert Barnes: Notes on the Bible - 1834
7:26: I suppose - I think; I give the following advice.
For the present distress - In the present state of trial. The word "distress" (ἀνάγκην anagkē n, necessity) denotes calamity, persecution, trial, etc.; see Luk 21:23. The word rendered "present" (ἐνεστῶσαν enestō san) denotes that which "urges on," or that which at that time presses on, or afflicts. Here it is implied:
(1) That at that time they were subject to trials so severe as to render the advice which he was about to give proper; and,
(2) That he by no means meant that this should be a "permanent arrangement" in the church, and of course it cannot be urged as an argument for the monastic system.
What the "urgent distress" of this time was, is not certainly known. If the Epistle was written about 59 a. d. (see the introduction), it was in the time of Nero; and probably he had already begun to oppress and persecute Christians. At all events, it is evident that the Christians at Corinth were subject to some trials which rendered the cares of the marriage life undesirable.
It is good for a man so to be - The emphasis here is on the word "so" οὕτως houtō s; that is, it is best for a man to conduct "in the following manner;" the word so referring to the advice which follows. "I advise that he conduct in the following manner, to wit." Most commentators suppose that it means "as he is:" that is, unmarried; but the interpretation proposed above best suits the connection. The advice given is in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:26: that: Co1 7:1, Co1 7:8, Co1 7:28, Co1 7:35-38; Jer 16:2-4; Mat 24:19; Luk 21:23, Luk 23:28, Luk 23:29; Pe1 4:17
distress: or, necessity
Geneva 1599
I suppose therefore that (u) this is good for the (x) present distress, [I say], that [it is] good for a man so to be.
(u) To remain a virgin.
(x) For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.
John Gill
I suppose, therefore, that this is good,.... The opinion of the apostle, the sentiment of his mind, his judgment in this case were, that it was better, more advisable and eligible, for persons that were single to continue so; his reason for it follows,
for the present necessity; by which is meant not the shortness of life, and the necessity of dying, when husband and wife must part, upon which trouble ensues; nor the various sorrows, cares, encumbrances, trials, and exercises that attend a conjugal state, as bearing and bringing forth, and bringing up children, provision for the family, &c. which are common to all, and at all times more or less; but the present time of persecution, under which the churches of Christ were; agreeably the Syriac version reads it, , "because of the necessity of the time", or season: using the very Greek word in text; as the Targumists (q) also have frequently adopted it into their language, and use the phrase , "an hour, or time of necessity", for a time of great affliction and distress, just as the apostle does here; because this was the present case of the Christians, he thought it most prudent for such as were single to remain so; since as they were often obliged to move from place to place, to fly from one city to another, this would be very incommodious for married persons, who might have young children to take care of, and provide for; see Mt 24:19 upon a like account, the Jewish doctors advise to the same the apostle here does (r);
"from the day that the empire is extended, which decrees hard decrees upon us, and causes the law and the commandments to cease from us, and does not suffer us to circumcise children; it is right that we agree among ourselves, , not to marry, and beget children:''
I say it is good for a man so to be; to remain unmarried, to live a single life, to be a virgin; for the word "virgin", as here used, relates to men as well as maidens, and denotes the single state of either. The apostle does not add, "even as I"; as he does in 1Cor 7:8 which seems to confirm the conjecture already made, that he was not a bachelor, but a widower; otherwise he would doubtless have enforced this advice by his own example, as before.
(q) Targum Jon. & Hieros. in Gen. xxii. 14. & xxxviii. 25. & Targum Sheni in Esth. v. 1. (r) T. Bab. Bava Bathra, fol. 60. 2.
John Wesley
This is good for the present distress - While any church is under persecution. For a man to continue as he is - Whether married or unmarried. St. Paul does not here urge the present distress as a reason for celibacy, any more than for marriage; but for a man's not seeking to alter his state, whatever it be, but making the best of it.
Robert Jamieson, A. R. Fausset and David Brown
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 (Mt 24:8-21; compare Acts 11:28).
7:277:27: Կապեա՛լ ես ՚ի կին, մի՛ խնդրեր արձակել. արձակեալ ես ՚ի կնոջէ, մի՛ խնդրեր կին։
27 Կապուա՞ծ ես կնոջ հետ. մի՛ փորձուիր արձակուել: Չե՞ս կապուած. կին մի՛ փնտռիր.
27 Կապուա՞ծ ես կնոջ, մի՛ փնտռեր արձակուիլ։ Արձակուա՞ծ ես կնոջմէ, կին մի՛ փնտռեր։
Կապեա՞լ ես ի կին, մի՛ խնդրեր արձակել. արձակեա՞լ ես ի կնոջէ, մի՛ խնդրեր կին:

7:27: Կապեա՛լ ես ՚ի կին, մի՛ խնդրեր արձակել. արձակեալ ես ՚ի կնոջէ, մի՛ խնդրեր կին։
27 Կապուա՞ծ ես կնոջ հետ. մի՛ փորձուիր արձակուել: Չե՞ս կապուած. կին մի՛ փնտռիր.
27 Կապուա՞ծ ես կնոջ, մի՛ փնտռեր արձակուիլ։ Արձակուա՞ծ ես կնոջմէ, կին մի՛ փնտռեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:2727: Соединен ли ты с женой? не ищи развода. Остался ли без жены? не ищи жены.
7:27  δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα.
7:27. δέδεσαι (Thou-had-come-to-be-binded) γυναικί; (unto-a-woman?"μὴ (Lest) ζήτει (thou-should-seek-unto) λύσιν: (to-a-loosing) λέλυσαι (thou-had-come-to-be-loosed) ἀπὸ (off) γυναικός; (of-a-woman?"μὴ (lest) ζήτει (thou-should-seek) γυναῖκα: (to-a-woman)
7:27. alligatus es uxori noli quaerere solutionem solutus es ab uxore noli quaerere uxoremArt thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.
27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
7:27. Are you bound to a wife? Do not seek to be freed. Are you free of a wife? Do not seek a wife.
7:27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife:

27: Соединен ли ты с женой? не ищи развода. Остался ли без жены? не ищи жены.
7:27  δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα.
7:27. alligatus es uxori noli quaerere solutionem solutus es ab uxore noli quaerere uxorem
Art thou bound to a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.
7:27. Are you bound to a wife? Do not seek to be freed. Are you free of a wife? Do not seek a wife.
7:27. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27-28: Мысль о неудобствах, сопряженных с брачным состоянием Ап. здесь раскрывает с большею обстоятельностью. Конечно, нет греха и в брачной жизни, но в настоящем положении христианства придется женатому и замужней потерпеть не мало неприятностей в жизни, которые легче переносить человеку, когда он одинок. - Скорбь по плоти - это внешние, телесные нужды, какие должны были особенно удручать христиан семейных во время гонений.
Adam Clarke: Commentary on the Bible - 1831
7:27: Art thou bound unto a wife? - i.e. Married; for the marriage contract was considered in the light of a bond.
Seek not to be loosed - Neither regret your circumstances, notwithstanding the present distress, nor seek on this account for a dissolution of the marriage contract. But if thou art under no matrimonial engagements, do not for the present enter into any.
Albert Barnes: Notes on the Bible - 1834
7:27: Art thou bound unto a wife? - Art thou already married? Marriage is often thus represented as a "tie," a "bond," etc.; see the note at Rom 7:2.
Seek not to be loosed - Seek not a "dissolution" (λύσιν lusin) of the connection, either by divorce or by a separation from each other; see the notes on Co1 7:10-17.
Art thou loosed from a wife? - Art thou unmarried? It should have been rendered "free from" a wife; or art thou single? It does not imply of necessity that the person had been married, though it may have that meaning, and signify those who had been separated from a wife by her death. There is no necessity of supposing that Paul refers to persons who had divorced their wives. So Grotius, Schleusner, Doddridge, etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:27: thou bound: Co1 7:12-14, Co1 7:20
John Gill
Art thou bound unto a wife?.... Or to a woman; either by promise, or by espousal, or by consummate marriage; either of which is a tic, or obligation, a bond, and especially the latter; marriage is such a bond as cannot be dissolved, but by the death of one of the parties; see Rom 7:2 unless in case of adultery, or of wilful desertion: and it is a bond which mutually obliges; as the husband is bound by the law of marriage to live chastely and lovingly with his wife, and to take care of her, and provide for her; so the wife is bound by the same law to live in like manner with her husband, and to submit unto him, and obey him:
seek not to be loosed; do not depart from her, nor seek to be divorced, nor even desire to be loosed by death:
art thou loosed from a wife? being either never married, or else if having been married the wife is dead, or legally divorced for a just cause:
seek not a wife, or woman; make no inquiry after one; be content to live without one; enter not into a marriage state, nor take any step towards it; it is best to continue loosed, for the reason above given, that is, provided the person has the gift of continence, otherwise not; see 1Cor 7:5.
Robert Jamieson, A. R. Fausset and David Brown
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).
7:287:28: Զի եթէ ամուսնանայցես՝ ո՛չ մեղար. եւ եթէ ամուսնանայցէ կոյսն՝ ո՛չ մեղաւ, բայց նեղութիւն մարմնոյ ունիցին այնպիսիքն. այլ ես խնայեցի՛ ՚ի ձեզ[3746]։ [3746] Ոմանք. Ես խնայեմ ՚ի ձեզ։
28 սակայն եթէ ամուսնանաս, մեղք գործած չես լինի. եւ եթէ կոյսն ամուսնանայ, մեղք գործած չի լինի: Բայց այդպիսիները մարմնի նեղութիւն են ունենալու. իսկ ես պիտի խնայէի ձեզ:
28 Իսկ եթէ ամուսնանաս՝ չես մեղանչեր եւ եթէ կոյսը ամուսնանայ՝ չի մեղանչեր։ բայց այնպիսիները մարմնի նեղութիւն պիտի ունենան. սակայն ես ձեզի կը խնայեմ։
Զի եթէ ամուսնանայցես` ոչ մեղար. եւ եթէ ամուսնանայցէ կոյսն, ոչ մեղաւ, բայց նեղութիւն մարմնոյ ունիցին այնպիսիքն. այլ ես խնայեցի ի ձեզ:

7:28: Զի եթէ ամուսնանայցես՝ ո՛չ մեղար. եւ եթէ ամուսնանայցէ կոյսն՝ ո՛չ մեղաւ, բայց նեղութիւն մարմնոյ ունիցին այնպիսիքն. այլ ես խնայեցի՛ ՚ի ձեզ[3746]։
[3746] Ոմանք. Ես խնայեմ ՚ի ձեզ։
28 սակայն եթէ ամուսնանաս, մեղք գործած չես լինի. եւ եթէ կոյսն ամուսնանայ, մեղք գործած չի լինի: Բայց այդպիսիները մարմնի նեղութիւն են ունենալու. իսկ ես պիտի խնայէի ձեզ:
28 Իսկ եթէ ամուսնանաս՝ չես մեղանչեր եւ եթէ կոյսը ամուսնանայ՝ չի մեղանչեր։ բայց այնպիսիները մարմնի նեղութիւն պիտի ունենան. սակայն ես ձեզի կը խնայեմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:2828: Впрочем, если и женишься, не согрешишь; и если девица выйдет замуж, не согрешит. Но таковые будут иметь скорби по плоти; а мне вас жаль.
7:28  ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες· καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι.
7:28. ἐὰν (if-ever) δὲ (moreover) καὶ (and) γαμήσῃς, (thou-might-have-married-unto,"οὐχ (not) ἥμαρτες. (thou-had-un-adjusted-along) καὶ (And) ἐὰν (if-ever) γήμῃ (it-might-have-married-unto,"[ἡ] "[the-one]"παρθένος, (a-maiden,"οὐχ (not) ἥμαρτεν. (it-had-un-adjusted-along) θλίψιν (To-a-pressing) δὲ (moreover) τῇ (unto-the-one) σαρκὶ (unto-a-flesh) ἕξουσιν (they-shall-hold,"οἱ (the-ones) τοιοῦτοι, (the-ones-unto-the-one-these,"ἐγὼ (I) δὲ (moreover) ὑμῶν (of-ye) φείδομαι . ( I-spare )
7:28. si autem acceperis uxorem non peccasti et si nupserit virgo non peccavit tribulationem tamen carnis habebunt huiusmodi ego autem vobis parcoBut if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.
28. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.
7:28. But if you take a wife, you have not sinned. And if a virgin has married, she has not sinned. Even so, such as these will have the tribulation of the flesh. But I would spare you from this.
7:28. 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.
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:

28: Впрочем, если и женишься, не согрешишь; и если девица выйдет замуж, не согрешит. Но таковые будут иметь скорби по плоти; а мне вас жаль.
7:28  ἐὰν δὲ καὶ γαμήσῃς, οὐχ ἥμαρτες· καὶ ἐὰν γήμῃ ἡ παρθένος, οὐχ ἥμαρτεν. θλῖψιν δὲ τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι, ἐγὼ δὲ ὑμῶν φείδομαι.
7:28. si autem acceperis uxorem non peccasti et si nupserit virgo non peccavit tribulationem tamen carnis habebunt huiusmodi ego autem vobis parco
But if thou take a wife, thou hast not sinned. And if a virgin marry, she hath not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you.
7:28. But if you take a wife, you have not sinned. And if a virgin has married, she has not sinned. Even so, such as these will have the tribulation of the flesh. But I would spare you from this.
7:28. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:28: But, and if thou marry - As there is no law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice.
And if a virgin marry - Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, Ti1 4:3, and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.
Trouble in the flesh - From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution.
But I spare you - The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.
Albert Barnes: Notes on the Bible - 1834
7:28: Thou hast not sinned - There is no express command of God on this subject. The counsel which I give is mere advice, and it may be observed or not as you shall judge best. Marriage is honorable and lawful; and though there may be circumstances where it is advisable not to enter into this relation, yet there is no law which prohibits it. The same advice would be proper now, if it were a time of persecution; or if a man is poor, and cannot support a family; or if he has already a dependent mother and sisters to be supported by him, it would be well to follow the advice of Paul. So also when the cares of a family would take up a man's time and efforts; when but for this he might give himself to a missionary life, the voice of wisdom may be in accordance with that of Paul; that a man may be free from these cares, and may give himself with more undivided interest and more successful toil to the salvation of man.
Such shall have trouble in the flesh - They shall have anxiety, care; solicitude, trials. Days of persecution are coming on, and you may be led to the stake, and in those fiery trials your families may be torn asunder, and a part be put to death. Or you may be poor, and oppressed, and driven from your homes, and made wanderers and exiles, for the sake of your religion.
But I spare you - I will not dwell on the melancholy theme. I will not pain your hearts by describing the woes that shall ensue. I will not do anything to deter you from acting as you deem right. If you choose to marry, it is lawful; and I will not imbitter your joys and harrow up your feelings by the description of your future difficulties and trials. The word "flesh" here denotes outward circumstances in contradistinction from the mind. They might have peace of mind, for religion would furnish that; but they would be exposed to poverty, persecution, and calamity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:28: thou hast: Co1 7:36; Heb 13:4
Nevertheless: Co1 7:26, Co1 7:32-34
but: Co1 7:35; Co2 1:23
Geneva 1599
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 (y) flesh: but I (z) spare you.
(y) By the "flesh" he understands whatever things belong to this present life, for marriage brings with it many problems. So that he leans more to a single life, not because it is a service more agreeable to God than marriage is, but for those problems which (if it were possible) he would wish all men to be avoid, so that they might give themselves to God alone.
(z) I would your weakness were provided for.
John Gill
But and if thou marry, thou sinnest not,.... If a man that has never been married, or one that has, if legally loosed from his wife, thinks fit to marry, he commits no sin, he breaks no law of God, far from it; marriage is honourable in all. The apostle would be understood, that in the advice he before gives, he is not dissuading from marriage, as a thing sinful and criminal; only that it was more advisable to such as could to abstain from it, under the present circumstances of things; and what he says of a man holds equally true of a virgin:
and if a virgin marry, she hath not sinned; the one may as lawfully marry as another; there is no law forbidding virgins to marry, any more than young men; and if they think fit to enter into such a state, they break no law of God, and consequently sin not:
nevertheless such shall have trouble in the flesh; that is, such young men and virgins, who choose to marry, and who generally promise themselves a great deal of pleasure, shall meet with a great deal of trouble; and that even where they expected the most satisfaction and delight, "in the flesh"; the body, the outward man, and external circumstances of life. This "trouble" is the same with the present necessity before mentioned, the persecutions and tribulations the saints should suffer in the flesh, for the sake of Christ and his Gospel; not that married persons should be the only ones that should have trouble in this way, but that such persons would be less able to bear it, or to escape from it. Moreover, this may be extended to all the sorrows, troubles, and distresses which attend a married state:
but I spare you; the sense of which is, either that the apostle, out of his great tenderness to such who were inclined to marry, and could not contain, just gave this hint, that such should have trouble in the flesh; but did not dwell upon it or enter into particulars, lest they should be discouraged from it, and fall into temptation, sin, and a snare; or because of the great respect he had to the Corinthians, he gave the above advice to keep themselves single, that they might the better bear afflictions and persecutions, for the sake of their profession, and escape many troubles which others endure.
John Wesley
Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:297:29: Բայց զա՛յս ասեմ ե՛ղբարք, եթէ ժամանակս կարճեա՛լ է այսուհետեւ. զի որ ունիցին կանայս՝ որպէս թէ չունիցի՛ն[3747]. [3747] Ոմանք. Եթէ կարճեալ է ժամանակս այսուհետեւ՝ զի... որպէս թէ ոչ ունիցին։ Ուր Ոսկան միայն ունի զկետադրութիւնն այսպէս. Ժամանակս կարճեալ է. այսուհետեւ զի որ։ Այլ ամենայն գրչագիրք մեր ընթեռնուն որպէս եւ եդաք։
29 Բայց այս եմ ասում, եղբայրնե՛ր, թէ այսուհետեւ ժամանակը կարճ է: Նրանք, որ կին ունեն, այնպէս ապրեն, որպէս թէ՝ ունեցած չլինէին.
29 Բայց ա՛յս կ’ըսեմ, ե՛ղբայրներ, թէ որոշումի ժամանակը կարճցած է. ալ անոնք որ կին ունին՝ այնպէս ըլլան որպէս թէ չունին
Բայց զայս ասեմ, եղբարք, եթէ ժամանակս [33]կարճեալ է այսուհետեւ. զի`` որ ունիցին կանայս` որպէս թէ չունիցին:

7:29: Բայց զա՛յս ասեմ ե՛ղբարք, եթէ ժամանակս կարճեա՛լ է այսուհետեւ. զի որ ունիցին կանայս՝ որպէս թէ չունիցի՛ն[3747].
[3747] Ոմանք. Եթէ կարճեալ է ժամանակս այսուհետեւ՝ զի... որպէս թէ ոչ ունիցին։ Ուր Ոսկան միայն ունի զկետադրութիւնն այսպէս. Ժամանակս կարճեալ է. այսուհետեւ զի որ։ Այլ ամենայն գրչագիրք մեր ընթեռնուն որպէս եւ եդաք։
29 Բայց այս եմ ասում, եղբայրնե՛ր, թէ այսուհետեւ ժամանակը կարճ է: Նրանք, որ կին ունեն, այնպէս ապրեն, որպէս թէ՝ ունեցած չլինէին.
29 Բայց ա՛յս կ’ըսեմ, ե՛ղբայրներ, թէ որոշումի ժամանակը կարճցած է. ալ անոնք որ կին ունին՝ այնպէս ըլլան որպէս թէ չունին
zohrab-1805▾ eastern-1994▾ western am▾
7:2929: Я вам сказываю, братия: время уже коротко, так что имеющие жен должны быть, как не имеющие;
7:29  τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν,
7:29. Τοῦτο (To-the-one-this) δέ (moreover) φημι, (I-declare," ἀδελφοί , ( Brethrened ,"ὁ (the-one) καιρὸς (a-time) συνεσταλμένος (having-had-come-to-be-set-together) ἐστίν: (it-be) τὸ (to-the-one) λοιπὸν (to-remaindered,"ἵνα (so) καὶ (and) οἱ (the-ones) ἔχοντες ( holding ) γυναῖκας (to-women) ὡς (as) μὴ (lest) ἔχοντες ( holding ) ὦσιν, (they-might-be,"
7:29. hoc itaque dico fratres tempus breve est reliquum est ut qui habent uxores tamquam non habentes sintThis therefore I say, brethren: The time is short. It remaineth, that they also who have wives be as if they had none:
29. But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;
7:29. And so, this is what I say, brothers: The time is short. What remains of it is such that: those who have wives should be as if they had none;
7:29. But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none;
But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none:

29: Я вам сказываю, братия: время уже коротко, так что имеющие жен должны быть, как не имеющие;
7:29  τοῦτο δέ φημι, ἀδελφοί, ὁ καιρὸς συνεσταλμένος ἐστίν· τὸ λοιπὸν ἵνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν,
7:29. hoc itaque dico fratres tempus breve est reliquum est ut qui habent uxores tamquam non habentes sint
This therefore I say, brethren: The time is short. It remaineth, that they also who have wives be as if they had none:
7:29. And so, this is what I say, brothers: The time is short. What remains of it is such that: those who have wives should be as if they had none;
7:29. But this I say, brethren, the time [is] short: it remaineth, that both they that have wives be as though they had none;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-31: Время уже коротко. Не далеко уже отстоит тот момент, когда должен окончиться настоящий порядок вещей. Мы не знаем, сколько времени продолжится настоящий фазис жизни Церкви (ср. Мк XIII:32). В виду этого не должно погружаться сердцем и мыслью в земное; брак, радость, печаль, торговля и вообще пользование миром - все это скоропроходяще. Конечно, Ап. не лишает христиан всякой радости и не запрещает заботы о мирском, а только предостерегает от чрезмерности в том и другом. - Пользующиеся миром - это выражение обнимает и брак, и собственность, и торговлю, а также всякую политическую, научную и художественную деятельность. Все такие люди должны, по Апостолу, смотреть на то, что занимает их, как на временное, скоропроходящее, не привязываясь к нему всею силою души. - Можно ли это требование приложить и к христианам настоящего времени, пред которыми не стоит с такою рельефностью призрак близкого конца мира? Вполне возможно, потому что ни один человек не должен быть уверен в прочности результатов своей деятельности: и в науке, и в искусстве, и в политике все постоянно заменяется одно другим и, следов., в общем, чувства современного христианина не должны разниться от тех чувств, с какими работал в разных областях жизни и искусства христианин апостольского века. А как провести границу между пользованием и непользованием миром - об этом уже должен сказать христианину его нравственный такт.
Adam Clarke: Commentary on the Bible - 1831
7:29: The time is short - These persecutions and distresses are at the door, and life itself will soon be run out. Even then Nero was plotting those grievous persecutions with which he not only afflicted, but devastated the Church of Christ.
They that have wives - Let none begin to think of any comfortable settlement for his family, let him sit loose to all earthly concerns, and stand ready prepared to escape for his life, or meet death, as the providence of God may permit. The husband will be dragged from the side of his wife to appear before the magistrates, and be required either to abjure Christ or die.
Linquenda tellus, et domus, et placens
Uxor; neque harum, quas colis, arborum
Te, praeter invisas cupressos,
Ulla brevem dominum sequetur.
Hor. Odar. lib. ii., Od. xiv., v. 22.
Your pleasing consort must be left;
And you, of house and lands bereft,
Must to the shades descend:
The cypress only, hated tree!
Of all thy much-loved groves, shall thee,
Its short-lived lord, attend.
Francis.
Poor heathenism! thou couldst give but cold comfort in such circumstances as these: and infidelity, thy younger brother, is no better provided than thou.
Albert Barnes: Notes on the Bible - 1834
7:29: But this I say - Whether you are married or not, or in whatever condition of life you may be, I would remind you that life hastens to a close, and that its grand business is to be prepared to die. It matters little in what condition or rank of life we are, if we are ready to depart to another and a better world.
The time is short - The time is "contracted," "drawn into a narrow space" (συνεσταλμένος sunestalmenos). The word which is used here is commonly applied to the act of "furling" a sail, that is, reducing it into a narrow compass; and is then applied to anything that is reduced within narrow limits. Perhaps there was a reference here to the fact that the time was "contracted," or made short, by their impending persecutions and trials. But it is always equally true that time is short. It will soon glide away, and come to a close. The idea of the apostle here is, that the plans of life should all be formed in view of this truth, that time is short. No plan should be adopted which does not contemplate this; no engagement of life made when it will not be appropriate to think of it; no connection entered into when the thought "time is short," would be an unwelcome intruder; see Pe1 4:7; Pe2 3:8-9.
It remaineth - (τὸ λοιπόν to loipon). The remainder is; or this is a consequence from this consideration of the shortness of time.
Both they that have wives ... - This does not mean that they are to treat them with unkindness or neglect, or fail in the duties of love and fidelity. It is to be taken in a general sense, that they were to live above the world; that they were not to be unduly attached to them that they were to be ready to part with them; and that they should not suffer attachment to them to interfere with any duty which they owed to God. They were in a world of trial; and they were exposed to persecution; and as Christians they were bound to live entirely to God, and they ought not, therefore, to allow attachment to earthly friends to alienate their affections from God, or to interfere with their Christian duty. In one word, they ought to be "just as faithful to God," and "just as pious," in every respect, as if they had no wife and no earthly friend. Such a consecration to God is difficult, but not impossible. Our earthly attachments and cares draw away our affections from God, but they need not do it. Instead of being the occasion of alienating our affections from God, they should be, and they might be, the means of binding us more firmly and entirely to him and to his cause. But alas, how many professing Christians live for their wives and children only, and not for God in these relations! how many suffer these earthly objects of attachment to alienate their minds from the ways and commandments of God, rather than make them the occasion of uniting them more tenderly to him and his cause!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:29: the time: Job 14:1, Job 14:2; Psa 39:4-7, Psa 90:5-10, Psa 103:15, Psa 103:16; Ecc 6:12, Ecc 9:10; Rom 13:11, Rom 13:12; Heb 13:13, Heb 13:14; Pe1 4:7; Pe2 3:8, Pe2 3:9; Jo1 2:17
that both: Ecc 12:7, Ecc 12:8, Ecc 12:13, Ecc 12:14; Isa 24:1, Isa 24:2, Isa 40:6-8; Jam 4:13-16; Pe1 1:24
Geneva 1599
But this I say, brethren, the time [is] (a) short: it remaineth, that both they that have wives be as though they had none;
(a) For we are now in the latter end of the world.
John Gill
But this I say, brethren, the time is short,.... This is another reason, with which the apostle supports his advice to virgins, and unmarried persons, to remain so; since the time of life is so very short, and it is even but a little while to the end of the world, and second coming of Christ; and therefore seeing the marriage state is so full of care and trouble, and it affords still less time for the service of Christ and religion, he thought it most advisable for them to, continue in a single life, that they might be more at leisure to make use of that little time they had for their spiritual good and welfare, the edification of others, and the glory of Christ: unless it should be rather thought that the apostle is still enlarging upon the former argument, taken from the present time, being a time of distress and persecution; and so the phrase, "the time is short", or "contracted", and full of anguish and affliction, is the same with the present necessity, and trouble in the flesh; and since this was the case, he suggests again, that an unmarried state was most preferable:
Tit remaineth that both they that have wives, be as though they had none: and as for the rest, they that were married, his advice to them was, that they should so behave as if they were not married; not that he would have them put away their wives, or fancy with themselves that they had none, or make no use of the marriage bed; but suggests a moderate use of it; he would not have them give up themselves to lasciviousness and carnal lusts and pleasures, even with their own wives, and spend their time altogether in their company and embraces: but since the time of life was short, and that full of troubles, they should spend it in the service and worship of God, private and public, as much as possible; and not in the indulging and satisfying of the flesh.
John Wesley
But this I say, brethren - With great confidence. The time of our abode here is short. It plainly follows, that even they who have wives be as serious, zealous, active, dead to the world, as devoted to God, as holy in all manner of conversation, as if they had none - By so easy a transition does the apostle slide from every thing else to the one thing needful; and, forgetting whatever is temporal, is swallowed up in eternity.
Robert Jamieson, A. R. Fausset and David Brown
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 Lk 21:8; Mk 13:33.
short--literally, "contracted."
Tit 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.
7:307:30: եւ որ լայցենն, որպէս թէ ո՛չ լայցեն. եւ որ խնդանն, որպէս թէ ո՛չ խնդայցե՛ն. եւ որ գնենն, որպէս թէ չունիցին[3748]. [3748] Ոմանք. Որ լացցեն, որպէս թէ ոչ լացցենն... որպէս թէ չխնդասցեն... որպէս չունի՛՛։
30 եւ նրանք, որ լաց են լինում, որպէս թէ՝ լացած չլինէին. եւ նրանք որ ուրախանում են, որպէս թէ՝ ուրախացած չլինէին. եւ նրանք, որ բան են գնում, որպէս թէ՝ ունեցած չլինէին.
30 Եւ անոնք որ կու լան՝ որպէս թէ չեն լար ու անոնք որ կը խնդան՝ որպէս թէ չեն խնդար եւ անոնք որ ծախու կ’առնեն՝ որպէս թէ բան մը չունին
եւ որ լայցենն` որպէս թէ ոչ լայցեն, եւ որ խնդանն` որպէս թէ ոչ խնդայցեն, եւ որ գնենն` որպէս թէ չունիցին:

7:30: եւ որ լայցենն, որպէս թէ ո՛չ լայցեն. եւ որ խնդանն, որպէս թէ ո՛չ խնդայցե՛ն. եւ որ գնենն, որպէս թէ չունիցին[3748].
[3748] Ոմանք. Որ լացցեն, որպէս թէ ոչ լացցենն... որպէս թէ չխնդասցեն... որպէս չունի՛՛։
30 եւ նրանք, որ լաց են լինում, որպէս թէ՝ լացած չլինէին. եւ նրանք որ ուրախանում են, որպէս թէ՝ ուրախացած չլինէին. եւ նրանք, որ բան են գնում, որպէս թէ՝ ունեցած չլինէին.
30 Եւ անոնք որ կու լան՝ որպէս թէ չեն լար ու անոնք որ կը խնդան՝ որպէս թէ չեն խնդար եւ անոնք որ ծախու կ’առնեն՝ որպէս թէ բան մը չունին
zohrab-1805▾ eastern-1994▾ western am▾
7:3030: и плачущие, как не плачущие; и радующиеся, как не радующиеся; и покупающие, как не приобретающие;
7:30  καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες,
7:30. καὶ (and) οἱ (the-ones) κλαίοντες ( sobbing ) ὡς (as) μὴ (lest) κλαίοντες , ( sobbing ,"καὶ (and) οἱ (the-ones) χαίροντες ( joying ) ὡς (as) μὴ (lest) χαίροντες , ( joying ,"καὶ (and) οἱ (the-ones) ἀγοράζοντες ( gathering-to ) ὡς (as) μὴ (lest) κατέχοντες , ( holding-down ,"
7:30. et qui flent tamquam non flentes et qui gaudent tamquam non gaudentes et qui emunt tamquam non possidentesAnd they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not:
30. and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;
7:30. and those who weep, as though they were not weeping; and those who rejoice, as if they were not rejoicing; and those who buy, as if they possessed nothing;
7:30. 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;
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:

30: и плачущие, как не плачущие; и радующиеся, как не радующиеся; и покупающие, как не приобретающие;
7:30  καὶ οἱ κλαίοντες ὡς μὴ κλαίοντες, καὶ οἱ χαίροντες ὡς μὴ χαίροντες, καὶ οἱ ἀγοράζοντες ὡς μὴ κατέχοντες,
7:30. et qui flent tamquam non flentes et qui gaudent tamquam non gaudentes et qui emunt tamquam non possidentes
And they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not:
7:30. and those who weep, as though they were not weeping; and those who rejoice, as if they were not rejoicing; and those who buy, as if they possessed nothing;
7:30. 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;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:30: They that weep, etc. - There will shortly be such a complete system of distress and confusion that private sorrows and private joys will be absorbed in the weightier and more oppressive public evils: yet, let every man still continue in his calling, let him buy, and sell, and traffic, as usual; though in a short time, either by the coming persecution or the levelling hand of death, he that had earthly property will be brought into the same circumstances with him who had none.
Albert Barnes: Notes on the Bible - 1834
7:30: And they that weep - They who are afflicted.
As though they wept not - Restraining and moderating their grief by the hope of the life to come. "The general idea in all these expressions is, that in whatever situation Christians are, they should be dead to the world, and not improperly affected by passing events." It is impossible for human nature not to feel when persecuted, maligned, slandered, or when near earthly friends are taken away. But religion will calm the troubled spirit; pour oil on the agitated waves; light up a smile in the midst of tears; cause the beams of a calm and lovely morning to rise on the anxious heart; silence the commotions of the agitated soul, and produce joy even in the midst of sorrow. Religion will keep us from immoderate grief, and sustain the soul even when in distress nature forces us to shed the tear of mourning. Christ sweat great drops of blood, and Christians often weep; but the heart may be calm, peaceful, elevated, confident in God in the darkest night and the severest tempest of calamity.
And they that rejoice - They that are happy; they that are prospered; that have beloved families around them; that are blessed with success, with honor, with esteem, with health. They that have occasion of rejoicing and gratitude.
As though they rejoiced not - Not rejoicing with excessive or immoderate joy. Not with riot or unholy mirth. Not satisfied with these things; though they may rejoice in them. Not forgetting that they must soon be left; but keeping the mind in a calm, serious, settled, thoughtful state, in view of the fact that all these things must soon come to an end. O how would this thought silence the voice of unseemly mirth; How would it produce calmness, serenity, heavenly joy, where is now often unhallowed riot; and true peace, where now there is only forced and boisterous Rev_elry!
As though they possessed not - It is right to buy and to obtain property. But it should be held with the conviction that it; is by an uncertain tenure, and must soon be left. People may give a deed that shall secure from their fellow man; but no man can give a title that shall not be taken away by death. Our lands and houses, our stocks and bonds and mortgages, our goods and chattels, shall soon pass into other hands. Other people will plow our fields, reap our harvests, work in our shops, stand at our counters, sit down at our firesides, eat on our tables, lie upon our beds. Others will occupy our places in society, have our offices, sit in our seats in the sanctuary. Others will take possession of our gold, and appropriate it to their own use; and we shall have no more interest in it, and no more control over it, than our neighbor has now, and no power to eject the man that has taken possession of our houses and our lands. Secure therefore as our titles are safe as are our investments, yet how soon shall we lose all interest in them by death; and how ought this consideration to induce us to live above the world, and to secure a treasure in that world where no thief approaches, and no moth corrupts.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:30: that weep: Psa 30:5, Psa 126:5, Psa 126:6; Ecc 3:4; Isa 25:8, Isa 30:19; Luk 6:21, Luk 6:25, Luk 16:25; Joh 16:22; Rev 7:17, Rev 18:7
Geneva 1599
And they that (b) weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
(b) By "weeping" the Hebrews understand all adversity, and by "joy", all prosperity.
John Gill
And they that weep, as though they wept not,.... They that weep for troubles and crosses, things adverse and afflicting in a marriage state, for the loss of wives or children, should express their sorrow in such a manner and degree, as if they wept not; not that the apostle here introduces and establishes a stoical apathy, and would have persons show no manner of concern for these things; but he directs to a moderate use of sorrow, to such a degree as not to hinder and divert from the exercises of piety and religion:
and they that rejoice, as though they rejoiced not; such who are blessed with great prosperity, and with whom everything goes well; they have married wives, and have children, and thrive in the world; let them rejoice on the account of these things, in such a still, silent way, as if they rejoiced not, their hearts not being set upon their outward felicity, nor elated with it; but rejoicing rather that their names were written in heaven, that they had an interest in Christ and his grace, and a right and title to the glories of another world, and at the same time be thankful to God for what they enjoy in this:
and they that buy as though they possessed not; meaning, not any sort of buyers, everyone is a buyer in some sense; but such as purchase estates, buy houses and lands, and become proprietors of large tracts. These the apostle would not have hold their substance for themselves, but hold it as if they did not hold it, parting with it for the use of others; and as persons that are only stewards, and not properly owners, and in a little time must quit it all, and be accountable for their use and disposition of it.
John Wesley
And they that weep, as if they wept not - "Though sorrowful, yet always rejoicing." They that rejoice, as if they rejoiced not - Tempering their joy with godly fear. They that buy, as if they possessed not - Knowing themselves to be only stewards, not proprietors.
Robert Jamieson, A. R. Fausset and David Brown
they that weep . . . wept not--(Compare 2Cor 6:10).
they that buy . . . possessed not--(Compare Is 24:1-2). 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 (Lk 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).
7:317:31: եւ որ վարենն զաշխարհս, որպէս թէ չվայելիցե՛ն. զի անցեա՛լ է վայելչութիւն աշխարհիս այսորիկ[3749]։ [3749] Ոմանք. Չվայելեսցեն։
31 եւ նրանք, որ աշխարհիկ կեանք են վարում, որպէս թէ՝ վայելած չլինէին. որովհետեւ այս աշխարհը, այնպէս, ինչպէս որ է, անցնելու վրայ է:
31 Եւ անոնք որ աշխարհիկ գործով կը զբաղին՝ որպէս թէ միայն անով չեն զբաղիր. վասն զի այս աշխարհի կերպարանքը կ’անցնի։
եւ որ վարենն զաշխարհս` որպէս թէ չվայելիցեն. զի անցեալ է վայելչութիւն աշխարհիս այսորիկ:

7:31: եւ որ վարենն զաշխարհս, որպէս թէ չվայելիցե՛ն. զի անցեա՛լ է վայելչութիւն աշխարհիս այսորիկ[3749]։
[3749] Ոմանք. Չվայելեսցեն։
31 եւ նրանք, որ աշխարհիկ կեանք են վարում, որպէս թէ՝ վայելած չլինէին. որովհետեւ այս աշխարհը, այնպէս, ինչպէս որ է, անցնելու վրայ է:
31 Եւ անոնք որ աշխարհիկ գործով կը զբաղին՝ որպէս թէ միայն անով չեն զբաղիր. վասն զի այս աշխարհի կերպարանքը կ’անցնի։
zohrab-1805▾ eastern-1994▾ western am▾
7:3131: и пользующиеся миром сим, как не пользующиеся; ибо проходит образ мира сего.
7:31  καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
7:31. καὶ (and) οἱ (the-ones) χρώμενοι ( affording-unto ) τὸν (to-the-one) κόσμον (to-a-configuration) ὡς (as) μὴ (lest) καταχρώμενοι : ( down-affording-unto ) παράγει (it-leadeth-beside) γὰρ (therefore,"τὸ (the-one) σχῆμα (a-holdening-to) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου. (of-the-one-this)
7:31. et qui utuntur hoc mundo tamquam non utantur praeterit enim figura huius mundiAnd they that use this world, as if they used it not. For the fashion of this world passeth away.
31. and those that use the world, as not abusing it: for the fashion of this world passeth away.
7:31. and those who use the things of this world, as if they were not using them. For the figure of this world is passing away.
7:31. And they that use this world, as not abusing [it]: for the fashion of this world passeth away.
And they that use this world, as not abusing [it]: for the fashion of this world passeth away:

31: и пользующиеся миром сим, как не пользующиеся; ибо проходит образ мира сего.
7:31  καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.
7:31. et qui utuntur hoc mundo tamquam non utantur praeterit enim figura huius mundi
And they that use this world, as if they used it not. For the fashion of this world passeth away.
7:31. and those who use the things of this world, as if they were not using them. For the figure of this world is passing away.
7:31. And they that use this world, as not abusing [it]: for the fashion of this world passeth away.
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Adam Clarke: Commentary on the Bible - 1831
7:31: And they that use this world - Let them who have earthly property or employments discharge conscientiously their duties, from a conviction of the instability of earthly things. Make a right use of every thing, and pervert nothing from its use. To use a thing is to employ it properly in order to accomplish the end to which it refers. To abuse a thing signifies to pervert it from that use. Pass through things temporal, so as not to lose those which are eternal.
For the fashion of this world - Το σχημα του κοσμον τουτου signifies properly the present state or constitution of things; the frame of the world, that is, the world itself. But often the term κοσμος, world, is taken to signify the Jewish state and polity; the destruction of this was then at hand, and this the Holy Spirit might then signify to the apostle.
Albert Barnes: Notes on the Bible - 1834
7:31: And they that use this world - That make a necessary and proper use of it to furnish raiment, food, clothing, medicine, protection, etc. It is right so to use the world, for it was made for these purposes. The word using here refers to the lawful use of it (χρώμενοι chrō menoi).
As not abusing it - καταχρώμενοι katachrō menoi. The preposition κατα kata, in composition here has the sense of "too much, too freely," and is taken not merely in an intensive sense, but to denote evil, the abuse of the world. It means that we are not to use it to EXCesS; we are not to make it a mere matter of indulgences, or to make that the main object and purpose of our living. We are not to give our appetites to indulgence; our bodies to riot; our days and nights to feasting and Rev_elry.
For the fashion of this world - (τὸ σχῆμα to schē ma.) The form, the appearance. In Jo1 2:17, it is said that "the world passeth away and the lust thereof." The worst "fashion" here is probably taken from the shifting scenes of the drama where, when the scene changes, the imposing and splendid pageantry passes off. The form, the fashion of the world is like a splendid, gilded pageant. It is unreal and illusive. It continues but a little time; and soon the scene changes, and the fashion that allured and enticed us now passes away, and we pass to other scenes.
Passeth away - (παράγει paragei). Passes off like the splendid, gaudy, shifting scenes of the stage. What a striking description of the changing, unstable, and unreal pageantry of this world! Now it is frivilous, splendid, gorgeous, lovely; tomorrow it is gone, and is succeeded by new actors and new scenes. Now all is busy with one set of actors; tomorrow a new company appears, and again they are succeeded by another, and all are engaged in scenes that are equally changing, vain, gorgeous, and delusive. A simliar idea is presented in the well known and beautiful description of the great British dramatist:
"All the world's a stage,
And all the men and women merely players.
They have their exits and their entrances,
And one man in his time plays many parts."
If such be the character of the scenes in which we are engaged, how little should we fix our affections on them, and how anxious should we be to be prepared for the "real and unchanging" scenes of another world!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:31: use: Co1 9:18; Ecc 2:24, Ecc 2:25, Ecc 3:12, Ecc 3:13, Ecc 5:18-20, Ecc 9:7-10, Ecc 11:2, Ecc 11:9, Ecc 11:10; Mat 24:48-50; mat 25:14-29; Luk 12:15-21, Luk 16:1, Luk 16:2, Luk 19:17-26, Luk 21:34; Ti1 6:17, Ti1 6:18; Jam 5:1-5
for: Psa 39:6, Psa 73:20; Ecc 1:4; Jam 1:10, Jam 1:11, Jam 4:14; Pe1 1:24, Pe1 4:7; Jo1 2:17
the fashion: Το [Strong's G3588], σχημα [Strong's G4976], the form or appearance. Grotius remarks that the apostle's expression is borrowed from the theatre, where το [Strong's G3588], σχημα [Strong's G4976], της σκηνης [Strong's G4633], παραγει means that the scene changes, and presents an appearance entirely new.
Geneva 1599
And they that use this (c) world, as not abusing [it]: for the (d) fashion of this world passeth away.
(c) Those things which God gives us here.
(d) The guise, and shape, and fashion: by which he shows us that there is nothing in this world that continues.
John Gill
And they that use this world, as not abusing it,.... Such as have a large affluence of the things of this world, should use them in a moderate and temperate manner; should not squander them away extravagantly, or spend them on their lusts, and use them intemperately, which is to abuse them:
for the fashion of this world passeth away; not the nature, matter, and substance, but the figure and form of it; for after this world is burnt up, a new one, as to form and fashion, will arise, in much more beauty and glory; all that looks glorious and beautiful in the present world, as riches, honour, &c. are all mere show and appearance, having nothing solid and substantial in them; and are all fluid and transitory, are passing away; there is nothing firm and permanent; in a little time, all will be at an end, the world itself, as to its present form, and all that is in it; when there will be no more marrying, nor giving in marriage, no more buying and selling, no more of the present changes and vicissitudes of prosperity and adversity, of joy and sorrow; these scenes will be all removed, and quite a new face of things appear: wherefore what the apostle exhorts unto, with respect to present conduct and behaviour, must be right and good.
John Wesley
And they that use this world, as not abusing it - Not seeking happiness in it, but in God: using every thing therein only in such a manner and degree as most tends to the knowledge and love of God. For the whole scheme and fashion of this world - This marrying, weeping, rejoicing, and all the rest, not only will pass, but now passeth away, is this moment flying off like a shadow.
Robert Jamieson, A. R. Fausset and David Brown
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 Lk 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 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 (1Jn 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.
7:327:32: Այլ կամիմ զձեզ անհոգս լինել. զի որ անկինն է՝ հոգայ զՏեառն, թէ ո՛րպէս հաճոյ լիցի Տեառն[3750]. [3750] Ոմանք. Կամիմ ես զձեզ... հաճոյ լինիցի։
32 Այլ ուզում եմ, որ դուք առանց հոգսի լինէք. որովհետեւ, ով կին չունի, հոգում է, թէ ինչպէս հաճելի լինի Տիրոջը:
32 Բայց ես կ’ուզեմ որ դուք անհոգ ըլլաք. վասն զի չամուսնացած մարդը Տէրոջը գործով մտահոգ է, թէ ի՞նչպէս Տէրոջը հաճելի ըլլայ։
Այլ կամիմ զձեզ անհոգս լինել. զի որ անկինն է` հոգայ զՏեառն, թէ ո՛րպէս հաճոյ լիցի Տեառն:

7:32: Այլ կամիմ զձեզ անհոգս լինել. զի որ անկինն է՝ հոգայ զՏեառն, թէ ո՛րպէս հաճոյ լիցի Տեառն[3750].
[3750] Ոմանք. Կամիմ ես զձեզ... հաճոյ լինիցի։
32 Այլ ուզում եմ, որ դուք առանց հոգսի լինէք. որովհետեւ, ով կին չունի, հոգում է, թէ ինչպէս հաճելի լինի Տիրոջը:
32 Բայց ես կ’ուզեմ որ դուք անհոգ ըլլաք. վասն զի չամուսնացած մարդը Տէրոջը գործով մտահոգ է, թէ ի՞նչպէս Տէրոջը հաճելի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3232: А я хочу, чтобы вы были без забот. Неженатый заботится о Господнем, как угодить Господу;
7:32  θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῶ κυρίῳ·
7:32. θέλω (I-determine) δὲ (moreover) ὑμᾶς (to-ye) ἀμερίμνους ( to-un-worried ) εἶναι. (to-be) ὁ (The-one) ἄγαμος (un-married) μεριμνᾷ (it-worrieth-unto) τὰ (to-the-ones) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"πῶς (unto-whither) ἀρέσῃ (it-might-have-pleased) τῷ (unto-the-one) κυρίῳ: (unto-Authority-belonged)
7:32. volo autem vos sine sollicitudine esse qui sine uxore est sollicitus est quae Domini sunt quomodo placeat DeoBut I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord: how he may please God.
32. But I would have you to be free from cares. He that is unmarried is careful for the things of the Lord, how he may please the Lord:
7:32. But I would prefer you to be without worry. Whoever is without a wife is worried about the things of the Lord, as to how he may please God.
7:32. 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:
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:

32: А я хочу, чтобы вы были без забот. Неженатый заботится о Господнем, как угодить Господу;
7:32  θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῶ κυρίῳ·
7:32. volo autem vos sine sollicitudine esse qui sine uxore est sollicitus est quae Domini sunt quomodo placeat Deo
But I would have you to be without solicitude. He that is without a wife is solicitous for the things that belong to the Lord: how he may please God.
7:32. But I would prefer you to be without worry. Whoever is without a wife is worried about the things of the Lord, as to how he may please God.
7:32. 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:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-33а. Ап. говорит теперь уже не о чрезвычайных заботах, которые должны удручать родителей-христиан во времена гонений на Церковь, а просто о моральных затруднениях, к каким ведет во всякое время брачная жизнь. Человек свободный, одинокий может - если захочет - всецело и без колебаний посвятить себя на служение Господу. Напротив, женатому приходится при этом принимать во внимание и желания его жены, поддерживать которую для него есть также священный долг.
Adam Clarke: Commentary on the Bible - 1831
7:32: Without carefulness - Though all these things will shortly come to pass, yet do not be anxious about them. Every occurrence is under the direction and management of God. The wrath of man shall praise him, and the remainder of it he shall restrain, and none can harm you if ye be followers of that which is good. We should all take the advice of the poet: -
"With patient mind thy course of duty run;
God nothing does, nor suffers to be done,
But thou wouldst do thyself, couldst thou but see
The end of all events as well as He."
Byrom.
He that is unmarried careth for the things that belong to the Lord - He has nothing to do with a family, and therefore can give his whole time to the service of his Maker, having him alone to please.
Albert Barnes: Notes on the Bible - 1834
7:32: But I would have you - I would advise you to such a course of life as should leave you without carefulness My advice is regulated by that wish, and that wish guides me in giving it.
Without carefulness - (ἀμερίμνους amerimnous). Without anxiety, solicitude, care; without such a necessary attention to the things of this life as to take off your thoughts and affections from heavenly objects; see the notes on Mat 6:25-31.
careth for the things that belong to the Lord - Margin, "The things of the Lord;" the things of religion. His attention is not distracted by the cares of this life; his time is not engrossed, and his affections alienated by an attendance on the concerns of a family, and especially by solicitude for them in times of trial and persecution. He can give his main attention to the things of religion. He is at leisure to give his chief thoughts and anxieties to the advancement of the Redeemer's kingdom. Paul's own example showed that this was the course which he preferred; and showed also that in some instances it was lawful and proper for a man to remain unmarried, and to give himself entirely to the work of the Lord. But the divine commandment Gen 1:28, and the commendation everywhere bestowed upon marriage in the Scriptures, as well as the nature of the case, show that it was not designed that celibacy should be general.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:32: I would: Psa 55:22; Mat 6:25-34, Mat 13:22; Phi 4:6
He that: Ti1 5:5
that belong to the Lord: Gr. of the Lord, as, Co1 7:34
John Gill
But I would have you without carefulness,.... This is another reason, by which the apostle confirms the advice he gives to virgins to remain such, because the married state is full of cares, whereas the single life is no more free from them; and therefore he wishes them to continue in such a state, that they might be without anxious and distracting cares of temporal things, things relating to the good decorum and sustenance of a family, and so be more free and at leisure for the service of God; which he illustrates, by showing the different cares that married and unmarried persons are involved in:
he that is unmarried, careth for the things that belong to the Lord; such as hearing the word, reading it, meditating upon it, praying to God and attending upon all ordinances, taking every opportunity to glorify God, and do good to others; but this is not to be understood as matter of fact, that unmarried persons are so studiously concerned for these things, or that this is the case of all of them; there are many unmarried persons think nothing about them; and are not at all concerned with them; but the meaning is, that such persons are more at leisure, and can more conveniently attend to these things, and ought so to do; and they that have the grace of God will be more or less solicitous to observe them:
how he may please the Lord; for when these things are attended to in faith and fear, from a principle of love, and with a view to the glory of God, the good of their own souls and others, they are well pleasing to the Lord; and though they are not meritorious of eternal life, yet they are acceptable to God through Jesus Christ, and will be taken notice of with approbation, and followed with a reward of grace another day.
John Wesley
Now I would have you - For this flying moment. Without carefulness - Without any incumbrance of your thoughts. The unmarried man - If he understand and use the advantage he enjoys - Careth only for the things of the Lord, how he may please the Lord.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:337:33: եւ որ կանամբին է, հոգայ զաշխարհիս՝ թէ որպէս հաճոյ լիցի կնոջ իւրում։
33 Իսկ ով կին ունի, աշխարհի մասին է հոգում, թէ ինչպէս հաճելի լինի իր կնոջը:
33 Իսկ ամուսնացածը աշխարհիս բաներով մտահոգ է, թէ ի՞նչպէս իր կնոջ հաճելի ըլլայ։
եւ որ կանամբին է, հոգայ զաշխարհիս, թէ ո՛րպէս հաճոյ լիցի կնոջ իւրում:

7:33: եւ որ կանամբին է, հոգայ զաշխարհիս՝ թէ որպէս հաճոյ լիցի կնոջ իւրում։
33 Իսկ ով կին ունի, աշխարհի մասին է հոգում, թէ ինչպէս հաճելի լինի իր կնոջը:
33 Իսկ ամուսնացածը աշխարհիս բաներով մտահոգ է, թէ ի՞նչպէս իր կնոջ հաճելի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3333: а женатый заботится о мирском, как угодить жене. Есть разность между замужнею и девицею:
7:33  ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
7:33. ὁ (the-one) δὲ (moreover) γαμήσας (having-married-unto) μεριμνᾷ (it-worrieth-unto) τὰ (to-the-ones) τοῦ (of-the-one) κόσμου, (of-a-configuration,"πῶς (unto-whither) ἀρέσῃ (it-might-have-pleased) τῇ (unto-the-one) γυναικί, (unto-a-woman,"
7:33. qui autem cum uxore est sollicitus est quae sunt mundi quomodo placeat uxori et divisus estBut he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided.
33. but he that is married is careful for the things of the world, how he may please his wife.
7:33. But whoever is with a wife is worried about the things of the world, as to how he may please his wife. And so, he is divided.
7:33. But he that is married careth for the things that are of the world, how he may please [his] wife.
But he that is married careth for the things that are of the world, how he may please [his] wife:

33: а женатый заботится о мирском, как угодить жене. Есть разность между замужнею и девицею:
7:33  ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί,
7:33. qui autem cum uxore est sollicitus est quae sunt mundi quomodo placeat uxori et divisus est
But he that is with a wife is solicitous for the things of the world: how he may please his wife. And he is divided.
7:33. But whoever is with a wife is worried about the things of the world, as to how he may please his wife. And so, he is divided.
7:33. But he that is married careth for the things that are of the world, how he may please [his] wife.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33b-34. Есть разность между замужнею и девицею - по греч. Memeristaih gunh kai h parqenoV. Очевидно эти слова, по такому чтению, относятся к 34-му стиху. Но по лучшему чтению они должны быть прочитаны так: kai memeristai. = и разделился т. е. "женатый заботится о мирском... и разделился" - разделился в своих стремлениях между привязанностью ко Христу и житейскими попечениями. Затем по этому чтению идет выражение, начинающее собою 34-й стих: h gunh h agamoV kai h parqenoV h agamoV, т. е. женщина незамужняя (вдова) и девица незамужняя merina - заботится и т. д. - Чтобы быть святою и телом и духом. Отсюда вовсе не следует, чтобы сожитие с мужем для женщины было греховным и оскверняло ее тело и дух. Это выражение означает только, что означенная девица или вдова решилась всецело посвятить себя на служение Господу. В браке же женщина не одна владеет своим телом, а и муж ее (ср. ст. 4-й), и душа ее разделяется между заботами земными и небесными.
Adam Clarke: Commentary on the Bible - 1831
7:33: But he that is married - He has a family to provide for, and his wife to please, as well as to fulfill his duty to God, and attend to the concerns of his own soul. The single man has nothing to attend to but what concerns his own salvation: the married man has all this to attend to, and besides to provide for his wife and family, and take care of their eternal interests also. The single man has very little trouble comparatively; the married man has a great deal. The single man is an atom in society; the married man is a small community in himself. The former is the centre of his own existence, and lives for himself alone; the latter is diffused abroad, makes a much more important part of the body social, and provides both for its support and continuance. The single man lives for and does good to himself only; the married man lives both for himself and the public. Both the state and the Church of Christ are dependent on the married man, as from him under God the one has subjects, the other members; while the single man is but an individual in either, and by and by will cease from both, and having no posterity is lost to the public for ever. The married man, therefore, far from being in a state of inferiority to the single man, is beyond him out of the limits of comparison. He can do all the good the other can do, though perhaps sometimes in a different way; and he can do ten thousand goods that the other cannot possibly do. And therefore both himself and his state are to be preferred infinitely before those of the other. Nor could the apostle have meant any thing less; only for the present distress he gave his opinion that it was best for those who were single to continue so. And who does not see the propriety of the advice?
Albert Barnes: Notes on the Bible - 1834
7:33: careth for the things of the world - Is under a necessity of giving attention to the things of the world; or cannot give his undivided attention and interest to the things of religion. This would be especially true in times of persecution.
How he may please his wife - How he may gratify her; how he may accommodate himself to her temper and wishes, to make her happy. The apostle here plainly intimates that there would be danger that the man would be so anxious to gratify his wife, as to interfere with his direct religious duties. This may be done in many ways:
(1) The affections may be taken off from the Lord, and bestowed upon the wife. she may become the object of even improper attachment, and may take the place of God in the affections.
(2) the time may be taken up in devotion to her, which should be given to secret prayer, and to the duties of religion.
(3) she may demand his "society and attention" when he ought to be engaged in doing good to others, and endeavoring to advance the kingdom of Christ.
(4) she may be frivilous and fashionable, and may lead him into improper expenses, into a style of living that may be unsuitable for a Christian, and into society where his piety will be injured, and his devotion to God lessened; or,
(5) She may have erroneous opinions on the doctrines and duties of religion; and a desire to please her may lead him insensibly to modify his views, and to adopt more lax opinions, and to pursue a more lax course of life in his religious duties.
Many a husband has thus been injured by a frivilous, thoughtless, and imprudent wife; and though that wife may be a Christian, yet her course may be such as shall greatly retard his growth in grace, and mar the beauty of his piety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:33: careth: Neh 5:1-5; Luk 12:22; Th1 4:11, Th1 4:12; Ti1 5:8
how: Co1 7:3; Sa1 1:4-8; Eph 5:25-33; Col 3:19; Pe1 3:7
Geneva 1599
But he that is married (e) careth for the things that are of the world, how he may please [his] wife.
(e) Those that are married have their minds drawn here and there, and therefore if any man has the gift of continency, it is more advantageous for him to live alone. But those who are married may care for the things of the Lord also. Clement, Strom. 3.
John Gill
But he that is married careth for the things that are of the world,.... Attending diligently to the business and calling of life, he is engaged in, that he may provide food and clothing, and other necessaries for the support and sustenance of his family:
how he may please his wife: and make her and his children easy and comfortable. This also is not to be understood of every individual person in a married state as matter of fact; for, on the one hand, there are some who take no care to please their wives and provide for their families, and are worse than infidels; and, on the other hand, there are others who take a proper care to make a suitable provision for their wives and children, to the satisfaction of both; and yet this is not their only care, they also care for the things of the Lord, and concern themselves much for his honour and glory: but the sense is, that, generally speaking, persons in such a state are greatly involved in worldly cares, and have not that leisure, and those opportunities, that single persons have to attend religious exercises; wherefore the single state, on this account, is, in the apostle's opinion, the more preferable.
John Wesley
But the married careth for the things of the world - And it in his duty so to do, so far as becomes a Christian. How he may please his wife - And provide all things needful for her and his family.
7:347:34: Եւ ահա մեկնեցա՛ն ՚ի միմեանց առնակինն եւ կոյսն. զի կոյսն հոգայ զՏեառն, զի իցէ սուրբ մարմնով եւ հոգւով, եւ առնակինն հոգայ զաշխարհիս՝ թէ ո՛րպէս հաճոյ լիցի առն իւրում[3751]։ [3751] Ոմանք. ՚Ի միմեանց կանամբին եւ կոյսն... սուրբ մարմնով եւ հոգւովն... հաճոյ լինիցի։
34 Եւ այսպէս տարբերւում են իրարից ամուսնացած կինը եւ կոյսը. քանի որ կոյսը հոգում է Տիրոջ գործերի մասին, որպէսզի սուրբ լինի մարմնով եւ հոգով: Իսկ ամուսնացած կինը հոգում է աշխարհի մասին, թէ ինչպէս հաճելի լինի իր մարդուն:
34 Եւ ամուսնացած կինը ու կոյսը կը տարբերին իրարմէ. վասն զի կոյսը Տէրոջը բաներով կը մտահոգուի, որպէս զի ինք սուրբ ըլլայ հոգիով ու մարմնով. իսկ ամուսնացած կինը՝ աշխարհիս բաներով կը մտահոգուի, թէ ի՞նչպէս իր էրկանը հաճելի ըլլայ։
Եւ ահա մեկնեցան ի միմեանց առնակինն եւ կոյսն. զի կոյսն հոգայ զՏեառն, զի իցէ սուրբ մարմնով եւ հոգւով, եւ առնակինն հոգայ զաշխարհիս, թէ ո՛րպէս հաճոյ լիցի առն իւրում:

7:34: Եւ ահա մեկնեցա՛ն ՚ի միմեանց առնակինն եւ կոյսն. զի կոյսն հոգայ զՏեառն, զի իցէ սուրբ մարմնով եւ հոգւով, եւ առնակինն հոգայ զաշխարհիս՝ թէ ո՛րպէս հաճոյ լիցի առն իւրում[3751]։
[3751] Ոմանք. ՚Ի միմեանց կանամբին եւ կոյսն... սուրբ մարմնով եւ հոգւովն... հաճոյ լինիցի։
34 Եւ այսպէս տարբերւում են իրարից ամուսնացած կինը եւ կոյսը. քանի որ կոյսը հոգում է Տիրոջ գործերի մասին, որպէսզի սուրբ լինի մարմնով եւ հոգով: Իսկ ամուսնացած կինը հոգում է աշխարհի մասին, թէ ինչպէս հաճելի լինի իր մարդուն:
34 Եւ ամուսնացած կինը ու կոյսը կը տարբերին իրարմէ. վասն զի կոյսը Տէրոջը բաներով կը մտահոգուի, որպէս զի ինք սուրբ ըլլայ հոգիով ու մարմնով. իսկ ամուսնացած կինը՝ աշխարհիս բաներով կը մտահոգուի, թէ ի՞նչպէս իր էրկանը հաճելի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3434: незамужняя заботится о Господнем, как угодить Господу, чтобы быть святою и телом и духом; а замужняя заботится о мирском, как угодить мужу.
7:34  καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῶ σώματι καὶ τῶ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῶ ἀνδρί.
7:34. καὶ (and) μεμέρισται. (it-had-come-to-be-portioned-to) καὶ (And) ἡ (the-one) γυνὴ (a-woman) ἡ (the-one) ἄγαμος (un-married) καὶ (and) ἡ (the-one) παρθένος (a-maiden) μεριμνᾷ (it-worrieth-unto) τὰ (to-the-ones) τοῦ (of-the-one) κυρίου, (of-Authority-belonged,"ἵνα (so) ᾖ (it-might-be) ἁγία (hallow-belonged) [καὶ] "[and]"τῷ (unto-the-one) σώματι (unto-a-body) καὶ (and) τῷ (unto-the-one) πνεύματι: (unto-a-currenting-to) ἡ (the-one) δὲ (moreover) γαμήσασα (having-married-unto) μεριμνᾷ (it-worrieth-unto) τὰ (to-the-ones) τοῦ (of-the-one) κόσμου, (of-a-configuration,"πῶς (unto-whither) ἀρέσῃ (it-might-have-pleased) τῷ (unto-the-one) ἀνδρί. (unto-a-man)
7:34. et mulier innupta et virgo cogitat quae Domini sunt ut sit sancta et corpore et spiritu quae autem nupta est cogitat quae sunt mundi quomodo placeat viroAnd the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please her husband.
34. And there is a difference also between the wife and the virgin. She that is unmarried is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.
7:34. And the unmarried woman and the virgin think about the things that are of the Lord, so that she may be holy in body and in spirit. But she who is married thinks about the things that are of the world, as to how she may please her husband.
7:34. 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.
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:

34: незамужняя заботится о Господнем, как угодить Господу, чтобы быть святою и телом и духом; а замужняя заботится о мирском, как угодить мужу.
7:34  καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου, ἵνα ᾖ ἁγία καὶ τῶ σώματι καὶ τῶ πνεύματι· ἡ δὲ γαμήσασα μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῶ ἀνδρί.
7:34. et mulier innupta et virgo cogitat quae Domini sunt ut sit sancta et corpore et spiritu quae autem nupta est cogitat quae sunt mundi quomodo placeat viro
And the unmarried woman and the virgin thinketh on the things of the Lord: that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world: how she may please her husband.
7:34. And the unmarried woman and the virgin think about the things that are of the Lord, so that she may be holy in body and in spirit. But she who is married thinks about the things that are of the world, as to how she may please her husband.
7:34. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:34: There is a difference also between a wife and a virgin - That is: There is this difference between a married and an unmarried woman. The unmarried careth (only) for the things of the Lord, having no domestic duties to perform. That she may be holy - separated to Divine employments, both in body and spirit. Whereas she that is married careth (also) for the things of the world, how she may please her husband, having many domestic duties to fulfill, her husband being obliged to leave to her the care of the family, and all other domestic concerns.
On this verse there is a profusion of various readings in MSS., versions, and fathers, for which I must refer to Griesbach, as it would be impossible to introduce them here so as to make them look like sense.
Albert Barnes: Notes on the Bible - 1834
7:34: Between a wife and a virgin, - Between a woman that is married and one that is unmarried. The apostle says that a similar difference between the condition of her that is married and her that is unmarried takes place, which had been observed between the married and the unmarried man. The Greek word here (μεμέρισται memeristai) may mean, "is divided," and be rendered, "the wife and the virgin are divided in the same manner;" that is, there is the same difference in their case as exists between the married and the unmarried man.
The unmarried women ... - Has more advantages for attending to the things of religion; has fewer temptations to neglect her proper duty to God.
Both in body and in spirit - Entirely holy; that she may be entirely devoted to God. Perhaps in her case the apostle mentions the "body," which he had not done in the case of the man, because her temptation would be principally in regard to that - the danger of endeavoring to decorate and adorn her person to please her husband,
How she may please her husband - The apostle here intends, undoubtedly, to intimate that there were dangers to personal piety in the married life, which would not occur in a state of celibacy; and that the unmarried female would have greater opportunities for devotion and usefulness than if married. And he intimates that the married female would be in danger of losing her zeal and marring her piety, by attention to her husband, and by a constant effort to please him. Some of the ways in which this might be done are the following:
(1) As in the former case Co1 7:33, her affections might be transferred from God to the partner of her life.
(2) her time will be occupied by an attention to him and to his will; and there would be danger that that attention would be allowed to interfere with her hours of secret retirement and communion with God.
(3) her time will be necessarily broken in upon by the cares of a family, and she should therefore guard with special vigilance, that she may redeem time for secret communion with God.
(4) the time which she before gave to benevolent objects, may now be given to please her husband. Before her marriage she may have been distinguished for zeal, and for active efforts in every plan of doing good; subsequently, she may lay aside this zeal, and withdraw from these plans, and be as little distinguished as others.
(5) her piety may be greatly injured by false notions of what should be done to please her husband. If he is a worldly and fashionable man, she may seek to please him by "gold, and pearls, and costly array." Instead of cultivating the ornament of "a meek and quiet spirit," her main wish may be to decorate her person, and render herself attractive by the adorning of her person rather than of her MinD.
(6) if he is opposed to religion, or if he has lax opinions on the subject, or if he is sceptical and worldly, she will be in danger of relaxing in her views in regard to the strictness of Christianity, and of becoming conformed to his. She will insensibly become less strict in regard to Sunday, the Bible, the prayer meeting, the Sunday School, the plans of Christian benevolence, the doctrines of the gospel.
(7) to please him, she will be found in the frivilous circle, perhaps in the assembly room, or even the theater, or amidst companies of gaiety and amusement, and will forget that she is professedly devoted only to God. And,
(8) She is in danger, as the result of all this, of forsaking her old religious friends, the companions of purer, brighter days, the humble and devoted friends of Jesus; and of seeking society among the frivilous, the rich, the proud, the worldly. Her piety thus is injured; she becomes worldly and vain, and less and less like Christ; until heaven, perhaps, in mercy smites her idol, and he dies and leaves her again to the blessedness of single-hearted devotion to God. O! how many a Christian female has thus been injured by an unhappy marriage with a frivilous and worldly man! How often has the church occasion to mourn over piety that is dimmed, benevolence that is quenched, zeal that is extinguished by devotion to a frivilous and worldly husband! How often does humble piety weep over such a scene! How often does the cause of sacred charity sigh! How often is the Redeemer wounded in the house of his friends! And O how often does it become necessary for God to interpose, and to remove by death the object of the affection of his wandering child, and to clothe her in the habiliments of mourning, and to bathe her cheeks in tears, that "by the sadness of the countenance her heart may be made better." Who can tell how many a widow is made such from this cause; who can tell how much religion is injured by thus stealing away the affections from God?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:34: careth: Luk 2:36, Luk 2:37; Co2 7:11, Co2 7:12, Co2 8:16, Co2 11:28; Ti1 3:5; Tit 3:8
both: Co1 6:20; Rom 6:13, Rom 12:1, Rom 12:2; Phi 1:20; Th1 5:23
she that: Luk 10:40-42
Geneva 1599
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 (f) spirit: but she that is married careth for the things of the world, how she may please [her] husband.
(f) Mind.
John Gill
There is difference also between a wife and a virgin,.... The word translated "there is difference", stands in some copies at the end of the last verse, and in the Vulgate Latin and Ethiopic versions, by which it is rendered, "and is divided"; referring to the married man, whose thoughts are distracted with the cares of the world, and his mind divided between the Lord and his wife, between the things that please the one, and those that please the other; so that he cannot attend upon the Lord without distraction, as the unmarried person may; see 1Cor 7:35. But the more generally received reading is what we follow; in which words the apostle shows, that there is just the same difference between a married and an unmarried woman, as there is between a married and an unmarried man. There is no difference in their nature, nor sex, but in their state and condition, and in the cares which involve the one and the other.
The unmarried woman careth for the things of the Lord; not everyone that is unmarried, but one that has the grace of God, being in a single state; as such an one is more at leisure, and can more conveniently attend on the service of the Lord, so she ought, and generally speaking does: and her end in so doing is,
that she may be holy both in body and in spirit; not in body only, but in spirit also; for outward chastity, without internal holiness, will be of little avail: but as a close adherence to the Lord, and to his worship and service, may be a means of preserving from external pollutions of the body, so likewise of carrying on the internal work of grace upon the soul; not that it is to be thought that unmarried persons are the only ones that are holy in body and spirit; there are some that are so in neither; and there are many married persons that are chaste in their bodies, and possess their vessels in sanctification and honour, and are blessed with inward spiritual purity.
But she that is married careth for the things of the world, how she may please her husband; not by beautifying and adorning herself with broidered hair, or gold, or pearls, or costly array; though this is all that some care for; but with good works, taking care of her household and family affairs, bringing up her children in an orderly manner, honouring and obeying her husband, doing everything to oblige him, and to engage his love and affection to her, as becomes her; nor is this said of her by way of criticism, only that such is her state and situation in life, that she has not the opportunities and advantages the unmarried person has of serving the Lord; on which account the single life is represented as most advisable to abide in.
John Wesley
There is a difference also between a wife and a virgin - Whether the church be under persecution or not. The unmarried woman - If she know and use her privilege. Careth only for the things of the Lord - All her time, care, and thoughts centre in this, how she may be holy both in body and spirit. This is the standing advantage of a single life, in all ages and nations. But who makes a suitable use of it?
Robert Jamieson, A. R. Fausset and David Brown
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.
7:357:35: Այլ զայս վասն ձերոյ օգտի ասեմ. ո՛չ եթէ խե՛ղդ ինչ արկանեմ ձեզ, այլ վասն պարկեշտութեան՝ եւ հպատակութեան Տեառն առանց զբաղանաց[3752]։ գզ [3752] Ոմանք. Այլ պարկեշտութեան եւ։
35 Եւ այս ձեր օգտի համար եմ ասում. ոչ թէ ձեզ ճնշելու համար, այլ պարկեշտութեան եւ Տիրոջը բոլորանուէր ծառայելու համար:
35 Բայց այս բանը ձեր օգտին համար կ’ըսեմ, ո՛չ թէ ձեր վրայ ճնշում կը բանեցնեմ, հապա պարկեշտութեան համար ու առանց զբաղումի Տէրոջը ծառայելու համար։
Այլ զայս վասն ձերոյ օգտի ասեմ. ոչ եթէ խեղդ ինչ արկանեմ ձեզ, այլ վասն պարկեշտութեան եւ հպատակութեան Տեառն առանց զբաղանաց:

7:35: Այլ զայս վասն ձերոյ օգտի ասեմ. ո՛չ եթէ խե՛ղդ ինչ արկանեմ ձեզ, այլ վասն պարկեշտութեան՝ եւ հպատակութեան Տեառն առանց զբաղանաց[3752]։ գզ
[3752] Ոմանք. Այլ պարկեշտութեան եւ։
35 Եւ այս ձեր օգտի համար եմ ասում. ոչ թէ ձեզ ճնշելու համար, այլ պարկեշտութեան եւ Տիրոջը բոլորանուէր ծառայելու համար:
35 Բայց այս բանը ձեր օգտին համար կ’ըսեմ, ո՛չ թէ ձեր վրայ ճնշում կը բանեցնեմ, հապա պարկեշտութեան համար ու առանց զբաղումի Տէրոջը ծառայելու համար։
zohrab-1805▾ eastern-1994▾ western am▾
7:3535: Говорю это для вашей же пользы, не с тем, чтобы наложить на вас узы, но чтобы вы благочинно и непрестанно [служили] Господу без развлечения.
7:35  τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῶ κυρίῳ ἀπερισπάστως.
7:35. τοῦτο (To-the-one-this) δὲ (moreover) πρὸς (toward) τὸ (to-the-one) ὑμῶν (of-ye) αὐτῶν (of-them) σύμφορον (to-beareed-together) λέγω, (I-forth,"οὐχ (not) ἵνα (so) βρόχον (to-a-noose) ὑμῖν (unto-ye) ἐπιβάλω, (I-might-have-had-casted-out,"ἀλλὰ (other) πρὸς (toward) τὸ (to-the-one) εὔσχημον (to-goodly-holdened-of) καὶ (and) εὐπάρεδρον (to-goodly-seated-beside) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἀπερισπάστως. (unto-un-drawable-about)
7:35. porro hoc ad utilitatem vestram dico non ut laqueum vobis iniciam sed ad id quod honestum est et quod facultatem praebeat sine inpedimento Dominum observandiAnd this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.
35. And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.
7:35. Furthermore, I am saying this for your own benefit, not in order to cast a snare over you, but toward whatever is honest and whatever may provide you with the ability to be without hindrance, so as to worship the Lord.
7:35. 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.
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:

35: Говорю это для вашей же пользы, не с тем, чтобы наложить на вас узы, но чтобы вы благочинно и непрестанно [служили] Господу без развлечения.
7:35  τοῦτο δὲ πρὸς τὸ ὑμῶν αὐτῶν σύμφορον λέγω, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, ἀλλὰ πρὸς τὸ εὔσχημον καὶ εὐπάρεδρον τῶ κυρίῳ ἀπερισπάστως.
7:35. porro hoc ad utilitatem vestram dico non ut laqueum vobis iniciam sed ad id quod honestum est et quod facultatem praebeat sine inpedimento Dominum observandi
And this I speak for your profit, not to cast a snare upon you, but for that which is decent and which may give you power to attend upon the Lord, without impediment.
7:35. Furthermore, I am saying this for your own benefit, not in order to cast a snare over you, but toward whatever is honest and whatever may provide you with the ability to be without hindrance, so as to worship the Lord.
7:35. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Ап. хочет здесь защититься от подозрения в том, будто он дает указания верующим только применяясь к своим собственным взглядам. Нет, он преследует только истинную пользу верующих и хочет указать им простейший способ послужить Богу беспрепятственно. Можно полагать, что при этом апостолу предносился образ Марии, сидевшей у ног Христа в Вифании и слушавшей слова Его (ср. Лк X:39-42).
Adam Clarke: Commentary on the Bible - 1831
7:35: This I speak for your own profit - The advices belong to yourselves alone, because of the peculiar circumstances in which you are placed. Nothing spoken here was ever designed to be of general application; it concerned the Church at Corinth alone, or Churches in similar circumstances.
Not that I may cast a snare upon you - Ουχ ἱνα βροχον ὑμιν επιβαλω - Here is a manifest allusion to the Retiarius among the Romans, who carried a small casting net, which he endeavored to throw over the head of his adversary and thus entangle him. Or to a similar custom among the Persians, who made use of a noose called the camand; which they employed in the same way. One of these lies before me; it is a strong silken cord, one end of which is a loop to be held in the hand, and the rest is in the form of a common snare or noose, which, catching hold of any thing, tightens in proportion as it is pulled by the hand that holds the loop.
The apostle, therefore, intimates that what he says was not intended absolutely to bind them, but to show them the propriety of following an advice which in the present case would be helpful to them in their religious connections, that they might attend upon the Lord without distraction, which they could not do in times of persecution, when, in addition to their own personal safety, they had a wife and children to care for.
For that which is comely, and that ye may attend upon the Lord without distraction , - The original αλλα προς το ευσχημον και ευπροσεδρον τῳ Κυριῳ απερισπαστως, of which our version is only a paraphrase, is thus translated by Bishop Pearson: But for the sake of decency, and of attending more easily upon the Lord without distraction. This is much more literal than ours.
Albert Barnes: Notes on the Bible - 1834
7:35: For your own profit - That you may avail yourselves of all your advantages and privileges, and pursue such a course as shall tend most to advance your personal piety and salvation.
Not that I may cast a snare upon you - The word rendered "snare" (βρόχον brochon) means a cord, a rope, a bond; and the sense is, that Paul would not BinD them by any rule which God had not made; or that he would not restrain them from that which is lawful, and which the welfare of society usually requires. Paul means, that his object in his advice was their welfare; it was not by any means to bind, fetter, or restrain them from any course which would be for their real happiness, but to promote their real and permanent advantage. The idea which is here presented by the word "snare," is usually conveyed by the use of the word "yoke" Mat 11:29; Act 15:10; Gal 5:1, and sometimes by the word "burden;" Mat 23:4; Act 15:28.
But for that which is comely - (εὔσχημον euschē mon). Decorous, fit, proper, noble. For that which is best Fitted to your present condition, and which, on the whole, will be best, and most for your own advantage. There would be a fitness and propriety in their pursuing the course which he recommended.
That ye may attend on the Lord - That you may engage in religious duties and serve God.
Without distraction - Without being drawn away ἀπερισπάστως aperispastō s; without care, interruption, and anxiety. That you may be free to engage with undivided interest in the service of the Lord.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:35: not: This is an allusion to the Retiarius among the Romans, who carried a small casting net, rete which he endeavoured to throw over his adversary's head. Co1 7:2, Co1 7:5-9, Co1 7:28, Co1 7:36; Mat 19:12
comely: Co1 7:36; Eph 5:3; Phi 4:8; Ti1 1:10; Tit 2:3
and that: Co1 7:33, Co1 7:34; Luk 8:14, Luk 10:40-42, Luk 21:34
Geneva 1599
And this I speak for your own (g) 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.
(g) He means that he will force no man either to marry or not to marry, but to show them plainly what type of life is most advantageous.
John Gill
And this I speak for your own profit,.... The apostle suggests, that in giving the advice he did to unmarried persons to abide single, he had nothing else in view than their temporal and spiritual advantage; that they might be better able to meet and grapple with persecution for the sake of the Gospel; that they might be more free from the cares and encumbrances of life, and more at liberty to serve the Lord; whereby not only his glory, but their spiritual good, might be promoted; not that he thought that marriage was unlawful, or that the single life was a more honest, and a more chaste way of living, or that it was absolutely necessary, and an incumbent duty upon them to remain single, nor would he be so understood: all that he had said was by way of advice; he had very faithfully laid before them the advantages and disadvantages of both states, and now leaves them to their full liberty to do as they pleased to take his advice, or not:
not that I may cast a snare on you; as fowlers on birds: had he enjoined virginity as necessary, and insisted upon it, that it was absolutely their duty to live a single life; this would have been laying an obligation upon them, and an ensnaring and entangling of them: hereby some might have engaged in a single life, who had not the gift of continence, and so might have been drawn into the sin of fornication, or into unnatural lust, and such impurities as would be very scandalous unto, and highly reflect upon, the Gospel of Christ. But the apostle delivered himself on the subject with no such view, and in such a manner as is plain he meant not to ensnare any:
but for that which is comely, and that you may attend upon the Lord without distraction: all he aimed at, by advising them to a single life, was that they might more orderly and constantly, and without distraction of mind, through the cares of the world, wait upon the Lord, and serve him; which, in his opinion, was choosing the good part with Mary; whilst others, like Martha, were troubled, divided, and distracted with many things.
John Wesley
Not that I may cast a snare upon you - Who are not able to receive this saying. But for your profit - Who are able. That ye may resolutely and perseveringly wait upon the Lord - The word translated wait signifies sitting close by a person, in a good posture to hear. So Mary sat at the feet of Jesus, Lk 10:39. Without distraction - Without having the mind drawn any way from its centre; from its close attention to God; by any person, or thing, or care, or incumbrance whatsoever.
Robert Jamieson, A. R. Fausset and David Brown
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 Lk 10:39, Mary; Lk 2:37, "Anna . . . a widow, who departed not from the temple, but served God with fastings and prayers night and day" (Ti1 5:5).
distraction--the same Greek as "cumbered" (Lk 10:40, Martha).
7:367:36: Ապա թէ ոք ամօթ համարեսցի վասն կուսին իւրոյ՝ եթէ իցէ ելեա՛լ ըստ չափ, եւ այնպէս ինչ պա՛րտ իցէ լինել. զոր կամի արասցէ, ո՛չ մեղանչէ. ամուսնասցի՛[3753]։ [3753] Ոմանք. Այլ թէ ոք ամօթ համարի... եթէ ելեալ իցէ ըստ... զոր կամեսցի. կամ՝ կամիցի արասցէ։
36 Իսկ եթէ մէկը ամօթ զգայ իր կոյս նշանածի համար, եւ եթէ իր կրքի չափն անցել է, - եւ դա բնական է, - թող անի, ինչ ցանկանում է. մեղք չի գործի՝ թող ամուսնանայ:
36 Իսկ եթէ մէկը ամօթ կը սեպէ որ իր կոյսը ամուսնութեան տարիքը անցուցեր է ու պէտք է ամուսնանայ (այս է բնականը), թող ամուսնացնէ, մեղք չի գործեր։
Ապա թէ ոք ամօթ համարեսցի վասն կուսին իւրոյ, եթէ իցէ ելեալ ըստ չափ, եւ այնպէս ինչ պարտ իցէ լինել. զոր կամի արասցէ, ոչ մեղանչէ, [34]ամուսնասցի:

7:36: Ապա թէ ոք ամօթ համարեսցի վասն կուսին իւրոյ՝ եթէ իցէ ելեա՛լ ըստ չափ, եւ այնպէս ինչ պա՛րտ իցէ լինել. զոր կամի արասցէ, ո՛չ մեղանչէ. ամուսնասցի՛[3753]։
[3753] Ոմանք. Այլ թէ ոք ամօթ համարի... եթէ ելեալ իցէ ըստ... զոր կամեսցի. կամ՝ կամիցի արասցէ։
36 Իսկ եթէ մէկը ամօթ զգայ իր կոյս նշանածի համար, եւ եթէ իր կրքի չափն անցել է, - եւ դա բնական է, - թող անի, ինչ ցանկանում է. մեղք չի գործի՝ թող ամուսնանայ:
36 Իսկ եթէ մէկը ամօթ կը սեպէ որ իր կոյսը ամուսնութեան տարիքը անցուցեր է ու պէտք է ամուսնանայ (այս է բնականը), թող ամուսնացնէ, մեղք չի գործեր։
zohrab-1805▾ eastern-1994▾ western am▾
7:3636: Если же кто почитает неприличным для своей девицы то, чтобы она, будучи в зрелом возрасте, оставалась так, тот пусть делает, как хочет: не согрешит; пусть [таковые] выходят замуж.
7:36  εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει ἐὰν ᾖ ὑπέρακμος, καὶ οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω· οὐχ ἁμαρτάνει· γαμείτωσαν.
7:36. Εἰ (If) δέ (moreover) τις (a-one) ἀσχημονεῖν (to-un-holden-unto) ἐπὶ (upon) τὴν (to-the-one) παρθένον (to-a-maiden) αὐτοῦ (of-it) νομίζει (it-parceleeth-to,"ἐὰν (if-ever) ᾖ (it-might-be) ὑπέρακμος, (over-apexed) καὶ (and) οὕτως (unto-the-one-this) ὀφείλει (it-debteth) γίνεσθαι , ( to-become ,"ὃ (to-which) θέλει (it-determineth) ποιείτω: (it-should-do-unto) οὐχ (not) ἁμαρτάνει: (it-un-adjusteth-along,"γαμείτωσαν. (they-should-marry-unto)
7:36. si quis autem turpem se videri existimat super virgine sua quod sit superadulta et ita oportet fieri quod vult faciat non peccat nubatBut if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.
36. But if any man thinketh that he behaveth himself unseemly toward his virgin , if she be past the flower of her age, and if need so requireth, let him do what he will; he sinneth not; let them marry.
7:36. But if any man considers himself to seem dishonorable, concerning a virgin who is of adult age, and so it ought to be, he may do as he wills. If he marries her, he does not sin.
7:36. 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.
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:

36: Если же кто почитает неприличным для своей девицы то, чтобы она, будучи в зрелом возрасте, оставалась так, тот пусть делает, как хочет: не согрешит; пусть [таковые] выходят замуж.
7:36  εἰ δέ τις ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ νομίζει ἐὰν ᾖ ὑπέρακμος, καὶ οὕτως ὀφείλει γίνεσθαι, ὃ θέλει ποιείτω· οὐχ ἁμαρτάνει· γαμείτωσαν.
7:36. si quis autem turpem se videri existimat super virgine sua quod sit superadulta et ita oportet fieri quod vult faciat non peccat nubat
But if any man think that he seemeth dishonoured with regard to his virgin, for that she is above the age, and it must so be: let him do what he will. He sinneth not if she marry.
7:36. But if any man considers himself to seem dishonorable, concerning a virgin who is of adult age, and so it ought to be, he may do as he wills. If he marries her, he does not sin.
7:36. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36-38: Здесь Ап. делает практический вывод из сказанного выше. Он берет два случая, возможных в отношении к положению девиц, и дает указания, как поступить в обоих этих случаях. Первый случай: отец девицы находит более приличным для нее выдать ее замуж. Ап. на это говорит, что этот человек не согрешит, приведя в исполнение свое решение (заметить нужно, что старые девицы в древности навлекали на себя презрение - ср. Пс LXXVII:63). Другой случай: бывает, что отец возымеет твердое убеждение в том, что безбрачная жизнь для его дочери лучше чем жизнь в браке, когда притом со стороны ближайших к нему лиц (самой дочери и жены) он не встречает серьезного препятствия для исполнения своего решения. Если он решился окончательно соблюдать или сберегать свою дочь только для служения Господу, то он поступил в этом случае лучше, чем тот, кто решил выдать свою дочь замуж. - Устанавливая такое положение, Ап. не боялся того, что проведение этого положения в жизнь должно положить конец существованию человечества. Он знал, что далеко не все христиане имеют наклонность или дар к безбрачной жизни (ср. ст. 7-й) [Некоторые толкователи (Grafe, Achelis) полагают, что здесь идет речь не об отцах, а об опекунах, которые иногда состояли в духовном браке с порученными их попечению девицами (virgines subintroductae) и потому не хотели выдавать их замуж. Но этот обычай - явление позднейшего времени, и Ап. не мог иметь его здесь в виду. Подробнее см. об этом у Ph. Bachmann'a].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prudential Directions to the Unmarried.A. D. 57.
36 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 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 So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.

In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now," says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons." Note, 1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet, 2. Parents should consult their children's inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please. 3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.

But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. Terein ten heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.
Adam Clarke: Commentary on the Bible - 1831
7:36: Uncomely towards his virgin - Different meanings have been assigned to this verse; I shall mention three of the principal.
1. "In those early times, both among the Hebrews and Christians, the daughters were wholly in the power of the father, so that he might give or not give them in marriage as he chose; and might bind them to perpetual celibacy if he thought proper; and to this case the apostle alludes. If the father had devoted his daughter to perpetual virginity, and he afterwards found that she had fixed her affections upon a person whom she was strongly inclined to marry, and was now getting past the prime of life; he, seeing from his daughter's circumstances that it would be wrong to force her to continue in her state of celibacy; though he had determined before to keep her single, yet he might in this case alter his purpose without sin, and let her and her suitor marry."
2. "The whole verse and its context speaks of young women dedicated to the service of God, who were called παρθενοι, virgins, in the primitive Church. And a case is put here, 'that circumstances might occur to render the breach of even a vow of this kind necessary, and so no sin be committed.'"
3. "The apostle by παρθενος, does not mean a virgin, but the state of virginity or celibacy, whether in man or woman." Both Mr. Locke and Dr. Whitby are of this opinion, and the latter reasons on it thus: -
It is generally supposed that these three verses relate to virgins under the power of parents and guardians and the usual inference is, that children are to be disposed of in marriage by the parents, guardians, etc. Now this may be true, but it has no foundation in the text, for τηρειν την ἑαυτου παρθενον is not to keep his daughter's, but his own virginity, or rather his purpose of virginity; for, as Phavorinus says, He is called a virgin who freely gives himself up to the Lord, renouncing matrimony, and preferring a life spent in continency. And that this must be the true import of these words appears from this consideration, that this depends upon the purpose of his own heart, and the power he has over his own will, and the no necessity arising from himself to change this purpose. Whereas the keeping a daughter unmarried depends not on these conditions on her father's part but on her own; for, let her have a necessity, and surely the apostle would not advise the father to keep her a virgin, because he had determined so to do; nor could there be any doubt whether the father had power over his own will or not, when no necessity lay upon him to betroth his virgin. The Greek runs to this sense: if he had stood already firm in his heart, finding no necessity, viz. to change his purpose; and hath power over his own will, not to marry; finding himself able to persist in the resolution he had made to keep his virginity, he does well to continue a virgin: and then the phrase, if any man think he behaves himself unseemly towards his virgin, if it be over-aged, and thinks he ought rather to join in marriage, refers to the opinions both of Jews and Gentiles that all ought to marry. The Jews say that the time of marriage is from 16 or 17 to 20; while some of the Gentiles specify from 30 to 35. If any think thus, says the apostle, let them do what they will, they sin not: let them marry. And then he concludes with those words applied to both cases: so then, both he that marries doeth well, and he that marries not, doeth better.
This last opinion seems to be the true sense of the apostle.
It may be necessary to make a few general observations on these verses, summing up what has been said.
1. Παρθενος here should be considered as implying not a virgin, but the state of virginity or celibacy.
2. Ὑπερακμος, over-aged, must refer to the passing of that time in which both the laws and customs of Jews and Gentiles required men to marry. See above, and see the note on Co1 7:6.
3. Και οὑτως οφειλει γινεσθαι, And need so require; or, if there appear to be a necessity; is to be understood of any particular change in his circumstances or in his feelings; or, that he finds, from the law and custom in the case, that it is a scandal for him not to marry; then let him do what he wills or purposes.
4. Instead of γαμειτωσαν, let Them marry, I think γαμειτω, let Him marry, is the true reading, and agrees best with the context. This reading is supported by D*EFG, Syriac, in the Arabic, Slavonic, one of the Itala, and St. Augustine. Si nubat, if he marry, is the reading of the Vulgate, several copies of the Itala, Ambrose, Jerome, Ambrosiaster, Sedulius, and Bede. This reading is nearly of the same import with the other: Let him do what he willeth, he sinneth not, let him marry; or, he sinneth not if he marry.
5. The whole of the 37th verse relates to the purpose that the man has formed; and the strength that he has to keep his purpose of perpetual celibacy, being under no necessity to change that purpose.
6. Instead of ὁ εκγαμιζων, he who giveth her in marriage, I purpose to read ὁ γαμιζων, he who marrieth, which is the reading of the Codex Alexandrinus, the Codex Vaticanus, No. 1209, and of some others: with Clement, Methodius, and Basil. Την ἑαυτου παρθενον, his own virgin, is added after the above, by several very ancient and reputable MSS, as also by the Syriac, Armenian, Vulgate, Ethiopic, Clement, Basil, Optatus, and others; but it seems so much like a gloss, that Griesbach has not made it even a candidate for a place in the text. He then who marrieth, though previously intending perpetual virginity, doeth well; as this is agreeable to laws both Divine and human: and he who marrieth not, doeth better, because of the present distress. See Co1 7:26.
Albert Barnes: Notes on the Bible - 1834
7:36: That he behaveth himself uncomely - Acts an unbecoming part, imposes an unnecessary, painful, and improper constraint, crosses her inclinations which are in them selves proper.
Toward his virgin - His daughter, or his ward, or any unmarried female committed to his care.
If she pass the flower of her age - If she pass the marriageable age and remains unmarried. It is well known that in the east it was regarded as especially dishonorable to remain unmarried; and the authority of a father, therefore, might be the means of involving his daughter in shame and disgrace. When this would be the case, it would be wrong to prohibit her marriage.
And need so require - And she ought to be allowed to marry. If it will promote her happiness, and if she would be unhappy, and regarded as dishonored, if she remained in a state of celibacy.
Let him do what he will - He has the authority in the case, for in the east the authority resided with the father. He may either give her in marriage or not, as he pleases. But in this case it is advisable that she should marry.
He sinneth not - He errs not; he will do nothing positively wrong in the case. Marriage is lawful, and in this case it is advisable, and he may consent to it, for the reasons above stated, without error or impropriety.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:36: his virgin: Some interpret this of a man's continuing in a state of celibacy, and render παρθενος [Strong's G3933], not a virgin, but virginity; but such a construction of the original appears without example. It appears most obvious to explain it of a parent, or guardian, who had the charge of a virgin; and Kypke has shown that την παρθενον αυτου [Strong's G847] is an elegant phrase for his virgin daughter.
the flower: Sa1 2:33
and need: Co1 7:9, Co1 7:37
he sinneth: Co1 7:28
Geneva 1599
(17) 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 (h) sinneth not: let them marry.
(17) Now he turns himself to the parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is proper and convenient for their children. That they neither deprive them of the necessary remedy against incontinency, nor force them to marry, if neither their will does lead them, nor any necessity urges them. And again he praises virginity, but of itself, and not in all.
(h) He does well: for so he expounds it in (1Cor 7:38).
John Gill
But if any man think,.... This some understand of a man that is engaged, or betrothed to a virgin, and protracts marriage, who may use his prudence in consummating it, if he pleases, for any thing the apostle has said to the contrary: but it is better to understand it of a parent, or one that has the care and guardianship of virgins; if such an one is of opinion,
that he behaveth himself uncomely towards his virgin: by exposing her to contempt and reproach, in retaining her at home, and not giving her in marriage when at proper age for such a state; it being reckoned reproachful to be at, or past the age of marriage, or to be in years, and not married; or by so doing lay her under temptation to do that which is uncomely, to commit fornication, which would be uncomely, both to him, and to her; and such a tendency has living in a single state, contrary to inclination. The apostle may have respect to a Jewish tradition founded upon the supposed sense of Lev 19:29 "do not prostitute thy daughter to cause her to be a whore" (s).
"Says R. Eliezer, this is he who marries his daughter to an old man. Says R. Akiba, (who was contemporary with the apostle,) this is he who detains his daughter at home when she is marriageable.''
If she pass the flower of her age; that is, one that is arrived to years of maturity, is ripe for marriage, and is what the Jewish doctors call who, according to them, was one of twelve years and a half old (t), at which age virgins were judged fit to marry: hence that saying of theirs (u).
"if thy daughter, "is ripe", or come to the flower of her age, make thy servant free and give her to him.''
Moreover, according to their canons, such an one was no longer under her father's power; for so runs the canon (w),
"hrgbv Nwyk "when she is at the flower of her age", she is no more under her father's power:''
her father cannot make void her vows, though a husband can (x):
and need so require: that she be given in marriage to a man; if she has not the gift of continence; if she is in danger of falling into the sin of fornication, and the father or guardian are sensible of this:
let him do what he will, he sinneth not; he is under no obligation by what the apostle had said to detain her in a single life; he may give her in marriage if he pleases: he may
do what she will, as it may be rendered; comply with her inclination and desire in marrying her to some person; in doing which, neither he nor she will break any law of God, and so not sin therein:
let them marry; let parents marry their children when this is the case; let the young men and young women marry who are so disposed; there is no reason why they should not; there is nothing contrary to it in the word of God, nor in the advice of the apostle; nay, according to him, it was much better to marry than to burn, or to be exposed to any snare and temptation.
(s) T. Bab. Sanhedrin, fol. 76. 1. (t) Maimon. Hilchot Ishot, c. 2. sect. 2. (u) T. Bab. Pesach. fol. 113. 1. (w) Misn. Nidda, c. 5. sect. 7. (x) Misn. Nedarim, c. 10. sect. 2. T. Bab. Nedarim, fol. 70. 2. Maimon. Hilch. Nedarim, c. 11, sect. 7.
John Wesley
But if any parent think he should otherwise act indecently - Unbecoming his character. Toward his virgin daughter, if she be above age, (or of full age,) and need so require, 1Cor 7:9, let them marry - Her suitor and she.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:377:37: Իսկ որ հաստատեալ է ՚ի սրտի իւրում, եւ վտանկ ինչ ո՛չ իցէ նմա, իշխանութի՛ւն ունի ՚ի վերայ կամաց իւրոց. եւ զա՛յն ընտրեաց ՚ի սրտի իւրում՝ պահել զկոյսն իւր, բարւո՛ք առնէ[3754]։ [3754] Յօրինակին պակասէր. Հաստատեալ է ՚ի սր՛՛։ Ոմանք. Եւ վտանգ ինչ ոչ իցէ ՚ի նմա... ունի ՚ի կամաց իւ՛՛։
37 Իսկ ով համոզուած է իր սրտում եւ կարող է իշխել իր կամքին ու ներքնապէս որոշել է կոյս թողնել իր նշանածին, լաւ է անում, վտանգ չկայ նրան այդ բանում:
37 Բայց ան որ իր սրտին մէջ հաստատ կը կենայ ու իր վրայ ճնշում չկայ, ինք իր կամքին վրայ իշխանութիւն ունի ու իր սրտին մէջ որոշեր է որ կոյս մնայ, աղէկ կ’ընէ։
Իսկ որ հաստատեալ է ի սրտի իւրում, եւ վտանգ ինչ ոչ իցէ նմա, իշխանութիւն ունի ի վերայ կամաց իւրոց. եւ զայն ընտրեաց ի սրտի իւրում` պահել զկոյսն իւր, բարւոք առնէ:

7:37: Իսկ որ հաստատեալ է ՚ի սրտի իւրում, եւ վտանկ ինչ ո՛չ իցէ նմա, իշխանութի՛ւն ունի ՚ի վերայ կամաց իւրոց. եւ զա՛յն ընտրեաց ՚ի սրտի իւրում՝ պահել զկոյսն իւր, բարւո՛ք առնէ[3754]։
[3754] Յօրինակին պակասէր. Հաստատեալ է ՚ի սր՛՛։ Ոմանք. Եւ վտանգ ինչ ոչ իցէ ՚ի նմա... ունի ՚ի կամաց իւ՛՛։
37 Իսկ ով համոզուած է իր սրտում եւ կարող է իշխել իր կամքին ու ներքնապէս որոշել է կոյս թողնել իր նշանածին, լաւ է անում, վտանգ չկայ նրան այդ բանում:
37 Բայց ան որ իր սրտին մէջ հաստատ կը կենայ ու իր վրայ ճնշում չկայ, ինք իր կամքին վրայ իշխանութիւն ունի ու իր սրտին մէջ որոշեր է որ կոյս մնայ, աղէկ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3737: Но кто непоколебимо тверд в сердце своем и, не будучи стесняем нуждою, но будучи властен в своей воле, решился в сердце своем соблюдать свою деву, тот хорошо поступает.
7:37  ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει·
7:37. ὃς (Which) δὲ (moreover) ἕστηκεν (it-had-come-to-stand) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) αὐτοῦ (of-it) ἑδραῖος, (seat-belonged,"μὴ (lest) ἔχων (holding) ἀνάγκην, (to-an-arming-up,"ἐξουσίαν (to-a-being-out-unto) δὲ (moreover) ἔχει (it-holdeth) περὶ (about) τοῦ (of-the-one) ἰδίου (of-private-belonged) θελήματος, (of-a-determining-to,"καὶ (and) τοῦτο (to-the-one-this) κέκρικεν (it-had-come-to-separate) ἐν (in) τῇ (unto-the-one) ἰδίᾳ (unto-private-belonged) καρδίᾳ, (unto-a-heart,"τηρεῖν (to-keep-unto) τὴν (to-the-one) ἑαυτοῦ (of-self) παρθένον, (to-a-maiden,"καλῶς (unto-seemly) ποιήσει: (it-shall-do-unto)
7:37. nam qui statuit in corde suo firmus non habens necessitatem potestatem autem habet suae voluntatis et hoc iudicavit in corde suo servare virginem suam bene facitFor he that hath determined, being steadfast in his heart, having no necessity, but having power of his own will: and hath judged this in his heart, to keep his virgin, doth well.
37. But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin , shall do well.
7:37. But if he has decided firmly in his heart, and he does not have any obligation, but only the power of his free will, and if he has judged this in his heart, to let her remain a virgin, he does well.
7:37. 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.
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:

37: Но кто непоколебимо тверд в сердце своем и, не будучи стесняем нуждою, но будучи властен в своей воле, решился в сердце своем соблюдать свою деву, тот хорошо поступает.
7:37  ὃς δὲ ἕστηκεν ἐν τῇ καρδίᾳ αὐτοῦ ἑδραῖος, μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος, καὶ τοῦτο κέκρικεν ἐν τῇ ἰδίᾳ καρδίᾳ, τηρεῖν τὴν ἑαυτοῦ παρθένον, καλῶς ποιήσει·
7:37. nam qui statuit in corde suo firmus non habens necessitatem potestatem autem habet suae voluntatis et hoc iudicavit in corde suo servare virginem suam bene facit
For he that hath determined, being steadfast in his heart, having no necessity, but having power of his own will: and hath judged this in his heart, to keep his virgin, doth well.
7:37. But if he has decided firmly in his heart, and he does not have any obligation, but only the power of his free will, and if he has judged this in his heart, to let her remain a virgin, he does well.
7:37. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
7:37: Nevertheless - But. The apostle in this verse states some instances where it would not be proper to give a daughter in marriage; and the verse is a kind of summing up of all that be had said on the subject.
That standeth steadfast in his heart ... - Most commentators have understood this of the father of the virgin, and suppose that it refers to his purpose of keeping her from the marriage connection. The phrase to stand steadfast, is opposed to a disposition that is vacillating, unsettled, etc., and denotes a man who has command of himself, who adheres to his purpose, a man who has "hitherto" adhered to his purpose, and to whose happiness and reputation it is important that he should be known as one who is not vacillating, or easily moved.
Having no necessity - Where there is nothing in her disposition or inclination that would make marriage necessary, or when there is no "engagement or obligation" that would be violated if she did not marry.
But hath power over his own will - Hath power to do as he pleases; is not bound in the case by another. When there is no "engagement, or contract," made in childhood, or promise made in early life that would bind him. Often daughters were espoused, or promised when they were very young, and in such a case a man would be bound to adhere to his engagement; and much as he might desire the Rev_erse, and her celibacy, yet he would not have power over his own will, or be at liberty to withhold her.
And hath so decreed in his heart - Has so judgeD, determined, resolved.
That he will keep his virgin - His daughter, or ward, in an unmarried state. He has "power and authority" to do it, and if he does it he will not sin.
Doeth well - In either of these cases, he does well. If he has a daughter, and chooses to retain her in an unmarried state, he does well or right.
Geneva 1599
Nevertheless he that standeth stedfast in his (i) heart, having no (k) necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
(i) Resolved himself.
(k) That the weakness of his daughter does not force him, or any other matter, that that he may safely still keep her a virgin.
John Gill
Nevertheless, he that standeth steadfast in his heart,.... The apostle returns to confirm his former advice, where it can be attended to with safety; and observes, that notwithstanding what he had allowed might lawfully be done, and was proper to be done; yet a man that had deliberated upon, and had well weighed the matter of virginity, the case of a single life, and was at a point about in, having no hesitation nor fluctuation of mind concerning it: and also "having no necessity"; of acting otherwise, either through the meanness of his circumstances, or rather through the weakness of his virgin, she not having the gift of continency:
but hath power over his own will; his daughter's will being the same with his, and she entirely consenting to live a single life; otherwise he would have no power of acting as he pleased in such a case:
and hath so decreed in his heart: it is a fixed point on mature deliberation, in which he himself is hearty and determined, and his child perfectly assents to it, so that on all hands it is an agreed matter:
that he will keep his virgin; at home with him, unmarried, and not give her to any man in marriage:
doth well: or that which is for both temporal and spiritual profit and advantage, as before observed. Some understand all this of a man's keeping his own virginity, and determining to continue unmarried.
John Wesley
Having no necessity - Where there is no such need. But having power over his own will - Which would incline him to desire the increase of his family, and the strengthening it by new relations.
Robert Jamieson, A. R. Fausset and David Brown
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.
7:387:38: Եւ որ ամուսնացուցանէ զկո՛յսն իւր, բարւո՛ք առնէ. եւ որ ո՛չն ամուսնացուցանէ՝ լա՛ւ եւս առնէ։
38 Իսկ ով որ ամուսնանում է[39], իր կոյս նշանածի հետ, լաւ է անում. իսկ ով որ չի ամուսնանում, առաւել եւս լաւ է անում:[39] Այլ թարգմանութիւն՝ ամուսնացնում է:
38 Ուստի ան որ իր կոյսը կ’ամուսնացնէ, աղէկ կ’ընէ ու ան որ չ’ամուսնացներ աւելի աղէկ կ’ընէ։
Եւ որ ամուսնացուցանէ [35]զկոյսն իւր`` բարւոք առնէ. եւ որ ոչն ամուսնացուցանէ` լաւ եւս առնէ:

7:38: Եւ որ ամուսնացուցանէ զկո՛յսն իւր, բարւո՛ք առնէ. եւ որ ո՛չն ամուսնացուցանէ՝ լա՛ւ եւս առնէ։
38 Իսկ ով որ ամուսնանում է[39], իր կոյս նշանածի հետ, լաւ է անում. իսկ ով որ չի ամուսնանում, առաւել եւս լաւ է անում:
[39] Այլ թարգմանութիւն՝ ամուսնացնում է:
38 Ուստի ան որ իր կոյսը կ’ամուսնացնէ, աղէկ կ’ընէ ու ան որ չ’ամուսնացներ աւելի աղէկ կ’ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
7:3838: Посему выдающий замуж свою девицу поступает хорошо; а не выдающий поступает лучше.
7:38  ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ, καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει.
7:38. ὥστε (as-also) καὶ (and) ὁ (the-one) γαμίζων (marrying-to) τὴν (to-the-one) ἑαυτοῦ (of-self) παρθένον (to-a-maiden) καλῶς (unto-seemly) ποιεῖ, (it-doeth-unto,"καὶ (and) ὁ (the-one) μὴ (lest) γαμίζων (marrying-to) κρεῖσσον (to-superior) ποιήσει. (it-shall-do-unto)
7:38. igitur et qui matrimonio iungit virginem suam bene facit et qui non iungit melius facitTherefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.
38. So then both he that giveth his own virgin in marriage doeth well; and he that giveth her not in marriage shall do better.
7:38. And so, he who joins with his virgin in matrimony does well, and he who does not join with her does better.
7:38. So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth better.
So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth better:

38: Посему выдающий замуж свою девицу поступает хорошо; а не выдающий поступает лучше.
7:38  ὥστε καὶ ὁ γαμίζων τὴν ἑαυτοῦ παρθένον καλῶς ποιεῖ, καὶ ὁ μὴ γαμίζων κρεῖσσον ποιήσει.
7:38. igitur et qui matrimonio iungit virginem suam bene facit et qui non iungit melius facit
Therefore both he that giveth his virgin in marriage doth well: and he that giveth her not doth better.
7:38. And so, he who joins with his virgin in matrimony does well, and he who does not join with her does better.
7:38. So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth better.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
7:38: Doeth well - Does right; violates no law in it, and is not to be blamed for it.
Doeth better - Does that which is on the whole to be preferred, if it can be done. He more certainly, in the present circumstances, consults her happiness by withholding her from the marriage connection than he could by allowing her to enter it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:38: then: Co1 7:28
doeth well: Co1 7:2; Heb 13:4
doeth better: Co1 7:1, Co1 7:8, Co1 7:26, Co1 7:32-34, Co1 7:37
Geneva 1599
So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth (l) better.
(l) Provides better for his children, and that not in just any way, but by reason of such conditions as are mentioned before.
John Gill
So then he that giveth her in marriage doth well,.... Does that which is in its own nature good; that which is agreeable to the will of God, is of his institution and appointment, and therefore must be good, and answer many good ends and purposes. Such an one that marries his daughter, he seeing a necessity for it, and a propriety in it, does a very good thing; secures her chastity, and his own credit; prevents fornication, and other evils that might follow; consults the good of mankind, and the honour of religion.
But he that giveth her not in marriage doth better; not a better action in itself, simply considered; but more profitable and advantageous under such and such circumstances, with such and such conditions and consequences; since hereby a single person is more fit to encounter with and endure persecutions, is freer from the cares of life, and more at liberty to wait upon the Lord, and give up himself to his service.
John Wesley
Doeth better - If there be no necessity.
Robert Jamieson, A. R. Fausset and David Brown
her--The oldest manuscripts have "his own virgin daughter."
but--The oldest manuscripts have "and."
7:397:39: Կին կապեալ է ցորչափ ժամանակս կենդանի է այր նորա. ապա եթէ ննջիցէ այր նորա, ազա՛տ է, ում կամիցի ամուսնանալ. բայց միայն Տէրամբ[3755]։ [3755] Ոմանք. Ցորքան ժամանակս կեն՛՛... ապա թէ ննջիցէ այրն նորա... ում կամի ամուսնանայ, այլ միայն։ Ուր Ոսկան. Ում կամիցի ամուսնասցի, բայց միայն։
39 Կինը կապուած է իր մարդուն մինչեւ այնքան ժամանակ, որ իր մարդը կենդանի է: Իսկ երբ նրա մարդը մեռնի, ազատ է ամուսնանալու՝ ում հետ ուզենայ, բայց միայն Տիրոջով:
39 Կինը կապուած է որչափ ժամանակ որ իր այրը ողջ է. բայց եթէ իր այրը մեռնի, ազատ է ամուսնանալու որու հետ որ ուզէ, միայն թէ Տէրոջմով։
Կին [36]կապեալ է``, ցորքան ժամանակս կենդանի է այր նորա. ապա եթէ ննջիցէ այր նորա, ազատ է, ում կամիցի ամուսնանալ, բայց միայն Տերամբ:

7:39: Կին կապեալ է ցորչափ ժամանակս կենդանի է այր նորա. ապա եթէ ննջիցէ այր նորա, ազա՛տ է, ում կամիցի ամուսնանալ. բայց միայն Տէրամբ[3755]։
[3755] Ոմանք. Ցորքան ժամանակս կեն՛՛... ապա թէ ննջիցէ այրն նորա... ում կամի ամուսնանայ, այլ միայն։ Ուր Ոսկան. Ում կամիցի ամուսնասցի, բայց միայն։
39 Կինը կապուած է իր մարդուն մինչեւ այնքան ժամանակ, որ իր մարդը կենդանի է: Իսկ երբ նրա մարդը մեռնի, ազատ է ամուսնանալու՝ ում հետ ուզենայ, բայց միայն Տիրոջով:
39 Կինը կապուած է որչափ ժամանակ որ իր այրը ողջ է. բայց եթէ իր այրը մեռնի, ազատ է ամուսնանալու որու հետ որ ուզէ, միայն թէ Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
7:3939: Жена связана законом, доколе жив муж ее; если же муж ее умрет, свободна выйти, за кого хочет, только в Господе.
7:39  γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ.
7:39. Γυνὴ (A-woman) δέδεται (it-had-come-to-be-binded) ἐφ' (upon) ὅσον (to-which-a-which) χρόνον (to-an-interval) ζῇ (it-lifeth-unto,"ὁ (the-one) ἀνὴρ (a-man) αὐτῆς: (of-it) ἐὰν (if-ever) δὲ (moreover) κοιμηθῇ (it-might-have-been-reposed-unto,"ὁ (the-one) ἀνήρ, (a-man,"ἐλευθέρα (en-freed) ἐστὶν (it-be) ᾧ (unto-which) θέλει (it-determineth) γαμηθῆναι, (to-have-been-married-unto,"μόνον (to-alone) ἐν (in) κυρίῳ: (unto-Authority-belonged)
7:39. mulier alligata est quanto tempore vir eius vivit quod si dormierit vir eius liberata est cui vult nubat tantum in DominoA woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty. Let her marry to whom she will: only in the Lord.
39. A wife is bound for so long time as her husband liveth; but if the husband be dead, she is free to be married to whom she will; only in the Lord.
7:39. A woman is bound under the law for as long as her husband lives. But if her husband has died, she is free. She may marry whomever she wishes, but only in the Lord.
7:39. 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.
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:

39: Жена связана законом, доколе жив муж ее; если же муж ее умрет, свободна выйти, за кого хочет, только в Господе.
7:39  γυνὴ δέδεται ἐφ᾽ ὅσον χρόνον ζῇ ὁ ἀνὴρ αὐτῆς· ἐὰν δὲ κοιμηθῇ ὁ ἀνήρ, ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, μόνον ἐν κυρίῳ.
7:39. mulier alligata est quanto tempore vir eius vivit quod si dormierit vir eius liberata est cui vult nubat tantum in Domino
A woman is bound by the law as long as her husband liveth: but if her husband die, she is at liberty. Let her marry to whom she will: only in the Lord.
7:39. A woman is bound under the law for as long as her husband lives. But if her husband has died, she is free. She may marry whomever she wishes, but only in the Lord.
7:39. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-40: О вдовах Ап. считает нужным сказать отдельно от вдовцов (ст. 8: и 9) потому, что положение первых было несколько иное, чем вторых. Тогда как общественное мнение древности вполне благосклонно относилось ко вторичному браку вдовцов, для вдовы считалось более приличным оставаться всю жизнь незамужнею (ср. Лк II:36, 37). - Только в Господе, - т. е. только чтобы она и ее муж новый пребывали в общении со Христом. Значить, вдова может выйти замуж только за христианина. - По моему совету - см. ст. 6-7: и 10-й. - А думаю, . . Здесь, очевидно, ирония. Ап. имеет в виду тех своих противников, которые даже отказывали ему в признании за ним всякой боговдохновенности, какая была уделом большинства простых христиан в Коринфе...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Prudential Directions to Widows.A. D. 57.
39 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 But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.

The whole is here closed up with advice to widows: As long as the husband liveth the wife is bound by the law, confined to one husband, and bound to continue and cohabit with him. Note, The marriage-contract is for life; death only can annul the bond. But, the husband being dead, she is at liberty to marry whom she will. There is no limitation by God's law to be married only for such a number of times. It is certain, from this passage, that second marriages are not unlawful; for then the widow could not be at liberty to marry whom she pleased, nor to marry a second time at all. But the apostle asserts she has such a liberty, when her husband is dead, only with a limitation that she marry in the Lord. In our choice of relations, and change of conditions, we should always have an eye to God. Note, Marriages are likely to have God's blessing only when they are made in the Lord, when persons are guided by the fear of God, and the laws of God, and act in dependence on the providence of God, in the change and choice of a mate--when they can look up to God, and sincerely seek his direction, and humbly hope for his blessing upon their conduct. But she is happier, says the apostle, if she so abide (that is, continue a widow) in my judgment; and I think I have the Spirit of God, v. 40. At this juncture, at least, if not ordinarily, it will be much more for the peace and quiet of such, and give them less hindrance in the service of God, to continue unmarried. And this, he tells them, was by inspiration of the Spirit. "Whatever your false apostles may think of me, I think, and have reason to know, that I have the Spirit of God." Note, Change of condition in marriage is so important a matter that it ought not to be made but upon due deliberation, after careful consideration of circumstances, and upon very probable grounds, at least, that it will be a change to advantage in our spiritual concerns.
Adam Clarke: Commentary on the Bible - 1831
7:39: The wife is bound by the law - This seems to be spoken in answer to some other question of the Corinthians to this effect: "May a woman remarry whose husband is dead, or who has abandoned her?" To which he replies, in general, That as long as her husband is living the law binds her to him alone; but, if the husband die, she is free to remarry, but only in the Lord; that is she must not marry a heathen nor an irreligious man; and she should not only marry a genuine Christian, but one of her own religious sentiments; for, in reference to domestic peace, much depends on this.
Albert Barnes: Notes on the Bible - 1834
7:39: The wife is bound ... - ; see the notes at Rom 7:2.
Only in the Lord - That is, only to one who is a Christian; with a proper sense of her obligations to Christ, and so as to promote his glory. The apostle supposed that could not be done if she were allowed to marry a pagan, or one of a different religion. The same sentiment he advances in Co2 6:14, and it was his intention, undoubtedly, to affirm that it was proper for a widow to marry no one who was not a Christian. The reasons at that time would be obvious:
(1) They could have no sympathy and fellow-feeling on the most important of all subjects, if the one was a Christian and the other a pagan; see Co2 6:14-15, etc.
(2) if she should marry a pagan, would it not be showing that she had not as deep a conviction of the importance and truth of her religion as she ought to have? If Christians were required to be "separate," to be "a special people," not "to be conformed to the world," how could these precepts be obeyed if the society of a pagan was voluntarily chosen, and if she became united to him for life?
(3) she would in this way greatly hinder her usefulness; put herself in the control of one who had no respect for her religion, and who would demand her time and attention, and thus interfere with her attendance on the public and private duties of religion, and the offices of Christian charity.
(4) she would thus greatly endanger her piety. There would be danger from the opposition, the taunts, the sneers of the enemy of Christ; from the secret influence of living with a man who had no respect for God; from his introducing her into society that was irreligious, and that would tend to mar the beauty of her piety, and to draw her away from simple-hearted devotion to Jesus Christ. And do not these reasons apply to similar cases now? And if so, is not the law still binding? Do not such unions now, as really as they did then, place the Christian where there is no mutual sympathy on the subject dearest to the Christian heart? Do they not show that she who forms such a union has not as deep a sense of the importance of piety, and of the pure and holy nature of her religion as she ought to have? Do they not take time from God and from charity; break up plans of usefulness, and lead away from the society of Christians, and from the duties of religion? Do they not expose often to ridicule, to reproach, to persecution, to contempt, and to pain? Do they not often lead into society, by a desire to please the partner in life, where there is no religion, where God is excluded, where the name of Christ is never heard, and where the piety is marred, and the beauty of simple Christian piety is dimmed? and if so, are not such marriages contrary to the law of Christ? I confess, that this verse, to my view, proves that all such marriages are a violation of the New Testament; and if they are, they should not on any plea be entered into; and it will be found, in perhaps nearly all instances, that they are disastrous to the piety of the married Christian, and the occasion of ultimate regret, and the cause of a loss of comfort, peace, and usefulness in the married life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:39: wife: Co1 7:10, Co1 7:15; Rom 7:2, Rom 7:3
only: Gen 6:2; Deu 7:3, Deu 7:4; Mal 2:11; Co2 6:14-16
Geneva 1599
(18) The wife is bound by the (m) 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 (n) Lord.
(18) That which he spoke of a widower, he speaks now of a widow, that is, that she may marry again, but that she does it in the fear of God. And yet he does not hide the fact that if she still remains a widow, she will be free of many cares.
(m) By the law of marriage.
(n) Religiously, and in the fear of God.
John Gill
The wife is bound by the law as long as her husband liveth,.... That is, she is bound to her husband, by the law of marriage, during his life; nor can the bond of marriage between them be dissolved but by the death of one of them, except in the cases of adultery, and wilful desertion, see Rom 7:2.
But if her husband be dead; or "asleep", for so the word may be rendered; though it designs death: death is often expressed by sleeping in Scripture; for the dead will not always remain in such a state, but be raised from thence at the last day, just as persons are awaked out of sleep. The Alexandrian copy reads "dead"; and so seems the Ethiopic version to have read.
She is at liberty to marry whom she will: so that second marriages are lawful, though condemned by many of the ancients: the liberty of a widow is greater than that of a virgin, because a virgin is under the power, and at the dispose of her parents; but a widow is at her own dispose; and death having dissolved her former obligation, she is at entire liberty to marry, or not marry, and to marry whom she pleases, that is not forbidden by the laws of God:
only in the Lord; not that it is absolutely necessary that her husband should be in the Lord, a converted person, a believer in Christ; though such an one should be most desirable and eligible: but either that she should continue in the possession of her faith in Christ, and not relinquish it for the sake of an husband; or that she enter into this state in the fear of the Lord, calling upon him, and consulting him in such an important affair; and take care that whom she marries is not within the line prohibited by the Lord.
John Wesley
Only in the Lord - That is, only if Christians marry Christians: a standing direction, and one of the utmost importance.
Robert Jamieson, A. R. Fausset and David Brown
bound by the law--The oldest manuscripts omit "by the law."
only in the Lord--Let her marry only a Christian (2Cor 6:14).
7:407:40: Բայց երանելի՛ եւս է՝ թէ այնպէս կացցէ ըստ իմում խրատու. ես այսպէս համարիմ՝ թէ եւ յի՛ս իցէ Հոգի Աստուծոյ[3756]։[3756] Ոմանք. Եւս է՝ եթէ առնիցէ ըստ իմում խրատու։
40 Սակայն առաւել երանելի է, եթէ մնայ այնպէս, ըստ իմ խրատի: Ես այնպէս եմ կարծում, թէ իմ մէջ էլ Աստծու Հոգի կայ:
40 Բայց իմ կարծիքովս՝ աւելի երանելի է եթէ այնպէս կենայ։ Կարծեմ թէ ե՛ս ալ Աստուծոյ Հոգին ունիմ։
Բայց երանելի եւս է թէ այնպէս կացցէ ըստ իմում խրատու. ես այսպէս համարիմ թէ եւ յիս իցէ Հոգի Աստուծոյ:

7:40: Բայց երանելի՛ եւս է՝ թէ այնպէս կացցէ ըստ իմում խրատու. ես այսպէս համարիմ՝ թէ եւ յի՛ս իցէ Հոգի Աստուծոյ[3756]։
[3756] Ոմանք. Եւս է՝ եթէ առնիցէ ըստ իմում խրատու։
40 Սակայն առաւել երանելի է, եթէ մնայ այնպէս, ըստ իմ խրատի: Ես այնպէս եմ կարծում, թէ իմ մէջ էլ Աստծու Հոգի կայ:
40 Բայց իմ կարծիքովս՝ աւելի երանելի է եթէ այնպէս կենայ։ Կարծեմ թէ ե՛ս ալ Աստուծոյ Հոգին ունիմ։
zohrab-1805▾ eastern-1994▾ western am▾
7:4040: Но она блаженнее, если останется так, по моему совету; а думаю, и я имею Духа Божия.
7:40  μακαριωτέρα δέ ἐστιν ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην, δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν.
7:40. μακαριωτέρα (more-bless-belonged) δέ (moreover) ἐστιν (it-be) ἐὰν (if-ever) οὕτως (unto-the-one-this) μείνῃ, (it-might-have-stayed,"κατὰ (down) τὴν (to-the-one) ἐμὴν (to-mine) γνώμην, (to-an-acquaintance,"δοκῶ (I-think-unto) γὰρ (therefore) κἀγὼ (and-I) πνεῦμα (to-a-currenting-to) θεοῦ (of-a-Deity) ἔχειν. (to-hold)
7:40. beatior autem erit si sic permanserit secundum meum consilium puto autem quod et ego Spiritum Dei habeoBut more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the spirit of God.
40. But she is happier if she abide as she is, after my judgment: and I think that I also have the Spirit of God.
7:40. But she will be more blessed, if she remains in this state, in accord with my counsel. And I think that I, too, have the Spirit of God.
7:40. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God:

40: Но она блаженнее, если останется так, по моему совету; а думаю, и я имею Духа Божия.
7:40  μακαριωτέρα δέ ἐστιν ἐὰν οὕτως μείνῃ, κατὰ τὴν ἐμὴν γνώμην, δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν.
7:40. beatior autem erit si sic permanserit secundum meum consilium puto autem quod et ego Spiritum Dei habeo
But more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the spirit of God.
7:40. But she will be more blessed, if she remains in this state, in accord with my counsel. And I think that I, too, have the Spirit of God.
7:40. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
7:40: But she is happier if she so abide - If she continue in her widowhood because of the present distress; for this must always be taken in, that consistency in the apostle's reasoning may be preserved. If this were not understood, how could St. Paul tell the widow that it would be more happy for her to continue in her widowhood than to remarry? She who had tried both the state of celibacy and the state of marriage could certainly best tell which was most for her comfort; and he could not tell any thing but by an express revelation from heaven, relative to the future state of any widow: it is certain that he can never be understood as speaking in general, as there are multitudes of persons abundantly more happy in their married than in their single state; and there are many widows also much more happy in their second marriage than they have been in their first.
After my judgment - According to the view I have of the subject, which view I take by the light of the Divine Spirit, who shows me the tribulations which are coming on the Church. But, says he, Co1 7:28 : I spare you - I will not be more explicit concerning coming evils, as I wish to save you from all forebodings which bring torment.
I think - I have the Spirit of God - Δοκω δε κᾳγω Πνευμα Θεου εχειν might be translated, I am Certain that I have the Spirit of God. This sense of δοκειν (which we translate to seem, to think, to appear, etc.) I have noticed in another part of this work. Ulpian, on Demosthen. Olynth. 1, says, Το δοκειν ου παντως επι αμφιβολου ταττουσιν οἱ παλαιοι αλλα πολλακις και επι του αληθευειν· The word δοκειν is used by the ancients, not always to express what is Doubtful, but often to express what is True and Certain. - See Bp. Pearce. The apostle cannot be understood as expressing any doubt of his being under the inspiration of the Divine Spirit, as this would have defeated his object in giving the above advices; for if they were not dictated by the Spirit of God, can it be supposed that, in the face of apparent self-interest, and the prevalence of strong passions, they could have been expected to have become rules of conduct to this people? They must have understood him as asserting that he had the direction of the Spirit of God in giving those opinions, else they could not be expected to obey.
1. In the preceding chapter we have met with subjects both of difficulty and importance. As to the difficulties, it is hoped that they have been so generally considered in the notes that few or none of them remain; and on the subjects of peculiar importance much time has been spent, in order to impress them on the mind of the reader. The delicacy of some of them would not admit of greater plainness; and in a few instances I have been obliged to wrap the meaning in a foreign language.
2. On the important subject of marriage I have said what I believe to be true, and scruple not to say that it is the most useful state in which - the human being can be placed; and consequently that in which most honor may be brought to God. I have listened with much attention for the better part of half a century to the arguments against marriage and in favor of celibacy; and I have had the opportunity of being acquainted with many who endeavored to exemplify their own doctrine. But I have seen an end of all their perfection: neither the world nor the Church are under any obligations to them: they either married when they could do it to their mind and convenience; or, continuing in their celibacy, they lived a comparatively useless life; and died as they should, unregretted. The doctrine is not only dangerous but anti-scriptural: and I hope I have sufficiently vindicated Paul from being its patron or supporter.
3. While I contend for the superior excellence of the marriage state, I hope I shall not be understood to be the apologist of indiscriminate marriages - no, many of them are blamable in a very high degree. Instead of consulting common sense and propriety, childish affections, brutish passions, or the love of money are the motives on which many of them have been contracted. Such marriages are miserable; must be so, and should not be otherwise; and superficial people looking at these form an estimate of the state itself, and then indulge themselves in exclaiming against an ordinance of God, either perverted by themselves or the equally foolish persons who are the subjects of their animadversion. That genuine Christians can never be so useful in any state as that of marriage I am fully convinced; but to be happy, the marriage must be in the Lord. When believers match with unbelievers, generally pars sincera trahitur; the good becomes perverted; and Satan has his triumph when he has got an immortal soul out of the Church of Christ into his own synagogue. But who among young people will lay this to heart? And how few among young men and young women will not sell their Savior and his people for a husband or a wife!
4. The doctrine of second marriages has been long a subject of controversy in the Church. The Scriptures, properly understood, have not only nothing against them, but much for them. And in this chapter St. Paul, in the most pointed manner, admits of them. A widow may marry again, only let it be in the Lord; and a widower has certainly the same privilege.
5. The conversion which the Scripture requires, though it makes a most essential change in our souls in reference to God, and in our works in reference both to God and man, makes none in our civil state: even if a man is called, i.e. converted in a state of slavery, he does not gain his manumission in consequence of his conversion; he stands in the same relation both to the state and to his fellows that he stood in before; and is not to assume any civil rights or privileges in consequence of the conversion of his soul to God. The apostle decides the matter in this chapter, and orders that every man should abide in the calling wherein he is called.
6. From the 20th to the 23rd verse the apostle refers to the state of slavery among the Greeks; and from what he says we find that even among the slaves there were Christian converts, to whom, though he recommends submission and contentment, yet he intimates that if they could get their freedom they should prefer it; and he strongly charges those that were free not to become again the slaves of men, Co1 7:23; from which we learn that a man might dispose of his own liberty, which, in a Christian, would be a disgrace to his redemption by Christ. The word ελευθερος, which we translate freeman, means properly freed-man, one who had been a slave but had regained his liberty. It is the same as libertus among the Romans, one who was manumitted. The manumission was performed three several ways:
1. The consent of the master that the slave should have his name entered in the census; or public register of the citizens.
2. The slave was led before the praetor, and the magistrate laid his wand, called vindicta, on his head, and declared him free.
3. By testament or will, the master bequeathing to the slave his freedom. The manner in which the second mode of manumission was performed is curious. The praetor having laid the rod vindicta upon the slave's head, pronounced these words, Dico eum liberum esse more Quiritum, "I pronounce him free according to the custom of the Romans." This done he gave the rod to the lictor, or serjeant, who struck the slave with it upon the head, and afterwards with the hand upon the face and back. The head also of the slave was shaven, and a cup given him by his master as a token of freedom, and the notary entered the name of the new freed-man in the public register, with the reasons of his manumission: it was customary also to give him another surname.
7. Among our Saxon ancestors, and also after the conquest, there was a species of slavery: all the villani were slaves to their respective lords, and each was bound to serve him in a great variety of ways. There is a profusion of curious examples of this in the ancient record preserved in the bishop's auditor's office in the cathedral of Durham, commonly known by the name of the Bolden Book. This record has been lately printed under the direction of his majesty's commissioners on the public records of the kingdom, in the supplement to Domesday Book.
8. Among our Saxon ancestors manumissions were granted on various accounts:
1. A person might, if able, purchase his own freedom.
2. One man might purchase the freedom of another.
3. Manumissions were granted to procure by their merit the salvation of departed souls.
4. Persons were manumitted also in order to be consecrated to the service of God. These manumissions were usually recorded in some holybook, especially in copies of the four Evangelists, which, being preserved in the libraries of abbeys, etc., were a continual record, and might at all convenient times be consulted. Several entries of these manumissions exist in a MS. of the four Evangelists, s. 4, 14, in the library of Corpus Christi or Bennet college, Cambridge.
I shall produce a specimen of one of the several kinds mentioned above, giving the original only of the first; and of the others, verbal translations.
1. The certificate of a man's having purchased his own freedom.
"Here is witnessed, in this book of Christ, that Aelfwig the Red hath redeemed himself from Abbot Aelfsig, and the whole convent, with one pound. And this is witnessed by the whole convent at Bath.
May Christ strike him blind
Who this writing perverts."
This is a usual execration at the end of these forms, and is in rhyme in the original.
2. Certificate of one having purchased the liberty of another.
"Here is witnessed, in this book of Christ, that Aedric Atford has redeemed Saegyfa, his daughter, from the Abbot Aelfsig, and from the convent of Bath, to be for ever free, and all her posterity."
3. Certificate of redemption in behalf of one departed.
"Here is witnessed, in this book of Christ, that Aelfric Scot and Aegelric Scot are manumitted for the soul of Abbot Aelfsig, to perpetual liberty. This was done with the testimony of the whole convent."
4. Certificate of persons manumitted to be devoted to the service of God.
"Here is witnessed, in this book of Christ, that John bought Gunnilda the daughter of Thurkill, from Goda, widow of Leafenath, with half a pound. With the testimony of the whole convent.
May Christ strike him blind
Who this writing perverts.
And he has dedicated her to Christ and St. Peter, in behalf of his mother's soul."
9. When a man was made free, it was either in the church or at some public meeting: the sheriff of the county took him by the right hand and proclaimed him a freeman, and showed him the open door and the public highway, intimating that he was free to go whithersoever he pleased, and then gave him the arms of a freeman, viz. a spear and a sword. In some cases the man was to pay thirty pence to his master of hide money, intimating that he was no longer under restraint, chastisement, or correction. From which it appears that our ancestors were in the habit of flogging their slaves. See the laws of Ina, c. 24, 39; of Wm. the Conqueror, c. 65; and of Hen. I. c. 78.
10. Among the Gentoos the manumission of a slave was as follows: The slave took a pitcher, filled it with water, and put therein berenge-arook (rice that had been cleansed without boiling) and flowers of doob, (a kind of small salad), and taking the pitcher on his shoulder he stands near his master; the master then puts the pitcher on the slave's head, breaks it so that the water, rice, flowers, and doob that were in the pitcher may fall on the slave's body: when this is done the master thrice pronounces, I have made thee free; then the slave steps forward a few paces towards the east, and then the manumission is complete. See Code of Gentoo laws, chap. 8: sec. 2, page 160. It is evident that the whole of this ceremony is emblematical:
1. The pitcher represents the confined, servile state of the slave.
2. The articles contained in it, his exclusion while in a state of slavery from the grand benefits and comforts of life.
3. The water contained in the pitcher, his exclusion from the refreshing influences of heaven; for slaves were not permitted to take part in the ordinances of religion.
4. The clean, unboiled rice, his incapacity to have secular possessions; for slaves were not permitted to possess lands either by inheritance or purchase: a slave could sow no seed for himself, and consequently have no legal claim on support from this staff of life.
5. The doob or salad shut up, his being without relish for that state of being which was rendered insupportable to him by his thraldom.
6. The breaking of the pitcher, his manumission and enjoyment of liberty: being as free to go whithersoever he would as the water was to run, being now disengaged from the pitcher.
7. The shedding of the water, rice, flower, etc., over his body, his privilege of enjoying and possessing every heavenly and earthly good.
8. His stepping towards the east, his acknowledgment to the supreme Being, the fountain of light and life, (of whom the sun was the emblem), for his enlargement; and his eagerness to possess the light and comfort of that new state of happiness into which he was now brought in consequence of his manumission.
11. The description that Dr. John Taylor gives, in his Elements of Civil Law, of the state of slaves among the ancients, will nearly suit with their state among our ancestors, though scarcely as bad as their state in the West Indies. "They were held among the Romans, pro nullis; pro mortuis; pro quadrupedibus: - for no men; for dead men; for beasts: nay, were in a much worse state than any cattle whatever. They had no head in the state, no name, no tribe or register. They were not capable of being injured, nor could they take by purchase or descent, had no heirs, and could make no will. Exclusive of what was called their peculium, whatever they acquired was their master's; they could neither plead nor be impleaded; but were entirely excluded from all civil concerns; were not entitled to the rights of matrimony, and therefore had no relief in case of adultery; nor were they proper objects of cognation or affinity. They might be sold, transferred, or pawned, like other goods or personal estate; for goods they were, and such were they esteemed. They might be tortured for evidence, punished at the discretion of their lord, and even put to death, by his authority. They were laid under several other civil incapacities, too tedious to mention." When all this is considered, we may at once see the horrible evil of slavery, and wonder at the grace which could render them happy and contented in this situation see the preceding chapter, Co1 7:20-22. And yet we need not be surprised that the apostle should say to those who were free or freed, Ye are bought with a price; do not become slaves of men.
12. I have entered the more particularly into this subject, because it, or allusions to it, are frequently occurring in the New Testament, and I speak of it here once for all. And, to conclude, I here register my testimony against the unprincipled, inhuman, anti-Christian, and diabolical slave-trade, with all its authors, promoters, abettors, and sacrilegious gains; as well as against the great devil, the father of it and them.
Albert Barnes: Notes on the Bible - 1834
7:40: If she so abide - If she remain a widow even if she could be married to a Christian.
After my judgment - In my opinion; Co1 7:25.
And I think also that I have the Spirit of God - Macknight and others suppose that this phrase implies entire certainty; and that Paul means to affirm that in this he was clear that he was under the influence of inspiration. He appeals for the use of the term (δωκῶ dō kō) to Mar 10:32; Luk 8:18; Co1 4:9; Co1 8:2; Co1 11:16; Heb 4:1, etc. But the word does not usually express absolute certainty. It implies a doubt; though there may be a strong persuasion or conviction; or the best judgment which the mind can form in the case; see Mat 6:7; Mat 26:53; Mar 6:49; Luk 8:18; Luk 10:36; Luk 12:51; Luk 13:24; Luk 22:24; Act 17:18; Act 25:27; Co1 16:12, Co1 16:22, etc. It implies here a belief that Paul was under the influence of the infallible Spirit, and that his advice was such as accorded with the will of God. Perhaps he alludes to the fact that the teachers at Corinth deemed themselves to be under the influence of inspiration, and Paul said that he judged also of himself that he was divinely guided and directed in what he said - "Calvin." And as Paul in this could not be mistaken; as his impression that he was under the influence of that Spirit was, in fact, a claim to divine inspiration, so this advice should be regarded as of divine authority, and as binding on all. This interpretation is further demanded by the circumstances of the case. It was necessary that he should assert divine authority to counteract the teaching of the false instructors in Corinth; and that he should interpose that authority in prescribing rules for the government of the church there in view of the special temptations to which they were exposed.
Remarks On 1 Corinthians 7
We learn from this chapter:
1. The sacredness of the marriage union; and the nature of the feelings with which it should be entered; Co1 7:1-13. On a most delicate subject Paul has shown a seriousness and delicacy of expression which can be found in no other writings, and which demonstrate how pure his own mind was, and how much it was filled with the fear of God. In all things his aim is to promote purity, and to keep from the Christian church the innumerable evils which everywhere abounded in the pagan world. The marriage connection should be formed in the fear of God. In all that union, the parties should seek the salvation of the soul; and so live as not to dishonor the religion which they profess.
2. The duty of laboring earnestly for the conversion of the party in the marriage connection that may be a stranger to piety; Co1 7:16. This object should lie very near the heart; and it should be sought by all the means possible. By a pure and holy life; by exemplifying the nature of the gospel; by tenderness of conversation and of entreaty; and by fidelity in all the duties of life, we should seek the conversion and salvation of our partners in the marriage connection. Even if both are Christians, this great object should be one of constant solicitude - to advance the piety and promote the usefulness of the partner in life.
3. The duty of contentment in the sphere of life in which we are placed; Co1 7:18 ff. It is no disgrace to be poor, for Jesus chose to be poor. It is no disgrace, though it is a calamity, to be a slave. It is no disgrace to be in an humble rank of life. It is disgraceful only to be a sinner, and to complain and repine at our allotment. God orders the circumstances of our life; and they are well ordered when under the direction of his hand. The great object should be to do right in the relation which we sustain in life. If poor, to be industrious, submissive, resigned, virtuous; if rich, to be grateful, benevolent, kind. If a slave or a servant, to be faithful, kind, and obedient; using liberty, if it can be lawfully obtained; resigned, and calm, and gentle, if by the providence of God such must continue to be the lot in life.
4. The duty of preserving the order and regularity of society; Co1 7:20-23. The design of the gospel is not to produce insubordination or irregularity, it would not break up society; does not dissolve the bonds of social life; but it cements and sanctifies the ties which connect us with those around us. It is designed to promote human happiness; and that is promoted, not by resolving society into its original elements; not by severing the marriage tie, as atheists would do; not by teaching children to disregard and despise their parents, or the common courtesies of life, but by teaching them to maintain inviolate all these relations. Religion promotes the interests of society; it does not, like infidelity, dissolve them. It advances the cause of social virtue; it does not, like atheism, retard and annihilate it. Every Christian becomes a better parent, a more affectionate child, a kinder friend, a more tender husband or wife, a more kind neighbor, a better member of the community.
5. Change in a man's calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done, he should do it, and do it without delay. If the course is wrong, it should be immediately abandoned. No consideration can make it right to continue it for a day or an hour, no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave-trade, or in smuggling goods, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and foRev_er abandoned. And in like manner, if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable. If by becoming a minister of the gospel he can be a more useful man, every consideration demands that he should leave any other profession, however lucrative or pleasant, and submit to the self-denials, the cares, the trials, and the toils which attend a life devoted to Christ in the ministry in Christian or pagan lands. Though it should be attended with poverty, want, tears, toil, or shame, yet the single question is, "Can I be more useful to my Master there than in my present vocation?" If he can be, that is an indication of the will of God which he cannot disregard with impunity.
6. We should live above this world; Co1 7:29-30. We should partake of all our pleasures, and endure all our sufferings, with the deep feeling that we have here no continuing city and no abiding place. Soon all our earthly pleasures will fade away; soon all our earthly sorrows will be ended. A conviction of the shortness of life will tend much to regulate our desires for earthly comforts, and will keep us from being improperly attached to them; and it will diminish our sorrows by the prospect that they will soon end.
7. We should not be immoderately affected with grief; Co1 7:30. It will all soon end, in regard to Christians. Whether our tears arise from the consciousness of our sins or the sins of others; whether from persecution or contempt of the world; or whether from the loss of health, property, or friends, we should bear it all patiently, for it will soon end; a few days, and all will be over; and the last tear shall fall on our cheeks, and the last sigh be heaved from our bosom.
8. We should not be immoderate in our joy, Co1 7:30. Our highest earthly joys will soon cease. Mirth, and the sound of the harp and the viol, the loud laugh and the song will soon close. What a change should this thought make in a world of gaiety, and mirth, and song! It should not make people gloomy and morose; but it should make them serious, calm, thoughtful. O, did all feel that death was near, that the solemn realities of eternity were approaching, what a change would it make in a frivilous and thoughtless world! How would it close the theater and the ball-room; how would it silence the jest, the jeer, and the loud laugh; and how would it diffuse seriousness and calmness over a now frivilous and thoughtless world! "Laughter is mad," says Solomon; and in a world of sin, and sorrow, and death, assuredly seriousness and calm contemplation are demanded by every consideration.
9. What an effect would the thought that "time is short," and that "the fashion of this world passeth away," have on the lovers of wealth! It would:
(1) Teach them that property is of little value.
(2) that the possession of it can constitute no distinction beyond the grave: the rich man is just as soon reduced to dust, and is just as offensive in his splendid mausoleum, as the poor beggar.
(3) a man feeling this, would be led (or should be) to make a good use of his property on earth. See the note at Luk 16:1-9.
(4) he would be led to seek a better inheritance, an interest in the treasures that no moth corrupts, and that never fade away. See the note at Mat 6:20. This single thought. that the fashion of this world is soon to pass away - an idea which no man can doubt or deny - if allowed to take firm hold of the mind, would change the entire aspect of the world.
10. We should endeavor so to live in all things as that our minds should not be oppressed with undue anxiety and care, Co1 7:32. In all our arrangements and plans, and in all the relations of life, our grand object should be to have the mind free for the duties and privileges of religion. We should seek not to be encumbered with care; not to be borne down with anxiety; not to be unduly attached to the things of this life.
11. We should enter into the relations of life so as not to interfere with our personal piety or usefulness, but so as to promote both, Co1 7:32-35. All our arrangements should be so formed as that we may discharge our religious duties, and promote our usefulness to our fellow men. But, alas, how many enter into the marriage relation with unChristian companions, whose active zeal is foRev_er quenched by such a connection! How many form commercial connections or partnerships in business with those who are not Christians, where the result is to diminish their zeal for God, and to render their whole lives useless to the church! And how much do the cares of life, in all its relations, interfere with simple-hearted piety, and with the faithful discharge of the duties which we owe to God and to a dying world! May God of his mercy enable us so to live in all the relations of life as that our usefulness shall not be retarded but augmented; and so to live that we can see without one sigh of regret the "fashion of this world pass away;" our property or our friends removed; or even the magnificence of the entire world, with all its palaces, and temples, and "cloudcapped towers," passing away amidst the fires that shall attend the consummation of all things!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
7:40: she: Co1 7:1, Co1 7:8, Co1 7:26, Co1 7:35
I think: Rather, "I judge (or consider) also that I have the Spirit of God;" for δοκειν is frequently used to express not what is doubtful, but what is true and certain. Co1 7:25, Co1 9:1-3, Co1 14:36, Co1 14:37; Co2 10:8-10, Co2 12:11; Th1 4:8; Pe2 3:15, Pe2 3:16
John Gill
But she is happier if she so abide,.... That is, a widow, in an unmarried state; which is to be understood not of the happiness of another world, but of this: the apostle's meaning is, that she would be more free from cares, and less liable to trouble, would live with more peace and quietness, and be more at leisure to serve the Lord, second marriages oftentimes proving more disagreeable than the first; but in this the apostle only gives his opinion, enjoins nothing by way of command, or in an authoritative manner: and therefore adds,
after my judgment: according to his sense of things, and agreeably to the advice he had before given to unmarried persons, whether virgins or widows, such a person was likely to have most peace, and least trouble, remaining a widow, than if married, and so consequently more happy: and in order to engage such to regard his counsel, he further says,
and I think also that I have the Spirit of God; that though he had no express command, nor did he pretend to any, nor did he lay any injunction on any, but left them to their liberty; yet he could not but think, nay, he was assured, though he thus modestly expresses himself, that he was directed to give this advice by the Spirit of God.
John Wesley
I also - As well as any of you. Have the Spirit of God - Teaching me all things This does not imply any doubt; but the strongest certainty of it, together with a reproof of them for calling it in question. Whoever, therefore, would conclude from hence, that St. Paul was not certain he had the Spirit of Christ, neither understands the true import of the words, nor considers how expressly he lays claim to the Spirit, both in this epistle, 1Cor 2:16, 1Cor 14:37, and the other. 2Cor 13:3. Indeed, it may be doubted whether the word here and elsewhere translated think, does not always imply the fullest and strongest assurance. See 1Cor 10:12.
Robert Jamieson, A. R. Fausset and David Brown
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 (Jn 5:39).