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 …
1En cuanto a las cosas de que me escribisteis, bueno le sería al hombre no tocar mujer;
2pero a causa de las fornicaciones, cada uno tenga su propia mujer, y cada una tenga su propio marido.
3El marido cumpla con la mujer el deber conyugal, y asimismo la mujer con el marido.
4La mujer no tiene potestad sobre su propio cuerpo, sino el marido; ni tampoco tiene el marido potestad sobre su propio cuerpo, sino la mujer.
5No os neguéis el uno al otro, a no ser por algún tiempo de mutuo consentimiento, para ocuparos sosegadamente en la oración; y volved a juntaros en uno, para que no os tiente Satanás a causa de vuestra incontinencia.
6Mas esto digo por vía de concesión, no por mandamiento.
7Quisiera más bien que todos los hombres fuesen como yo; pero cada uno tiene su propio don de Dios, uno a la verdad de un modo, y otro de otro.
8Digo, pues, a los solteros y a las viudas, que bueno les fuera quedarse como yo;
9pero si no tienen don de continencia, cásense, pues mejor es casarse que estarse quemando.
10Pero a los que están unidos en matrimonio, mando, no yo, sino el Señor: Que la mujer no se separe del marido;
11y si se separa, quédese sin casar, o reconcíliese con su marido; y que el marido no abandone a su mujer.
12Y a los demás yo digo, no el Señor: Si algún hermano tiene mujer que no sea creyente, y ella consiente en vivir con él, no la abandone.
13Y si una mujer tiene marido que no sea creyente, y él consiente en vivir con ella, no lo abandone.
14Porque el marido incrédulo es santificado en la mujer, y la mujer incrédula en el marido; pues de otra manera vuestros hijos serían inmundos, mientras que ahora son santos.
15Pero si el incrédulo se separa, sepárese; pues no está el hermano o la hermana sujeto a servidumbre en semejante caso, sino que a paz nos llamó Dios.
16Porque ¿qué sabes tú, oh mujer, si quizá harás salvo a tu marido? ¿O qué sabes tú, oh marido, si quizá harás salva a tu mujer?
17Pero cada uno como el Señor le repartió, y como Dios llamó a cada uno, así haga; esto ordeno en todas las iglesias.
18¿Fue llamado alguno siendo circunciso? Quédese circunciso. ¿Fue llamado alguno siendo incircunciso? No se circuncide.
19La circuncisión nada es, y la incircuncisión nada es, sino el guardar los mandamientos de Dios.
20Cada uno en el estado en que fue llamado, en él se quede.
21¿Fuiste llamado siendo esclavo? No te dé cuidado; pero también, si puedes hacerte libre, procúralo más.
22Porque el que en el Señor fue llamado siendo esclavo, liberto es del Señor; asimismo el que fue llamado siendo libre, esclavo es de Cristo.
23Por precio fuisteis comprados; no os hagáis esclavos de los hombres.
24Cada uno, hermanos, en el estado en que fue llamado, así permanezca para con Dios.
25En cuanto a las vírgenes no tengo mandamiento del Señor; mas doy mi parecer, como quien ha alcanzado misericordia del Señor para ser fiel.
26Tengo, pues, esto por bueno a causa de la necesidad que apremia; que hará bien el hombre en quedarse como está.
27¿Estás ligado a mujer? No procures soltarte. ¿Estás libre de mujer? No procures casarte.
28Mas también si te casas, no pecas; y si la doncella se casa, no peca; pero los tales tendrán aflicción de la carne, y yo os la quisiera evitar.
29Pero esto digo, hermanos: que el tiempo es corto; resta, pues, que los que tienen esposa sean como si no la tuviesen;
30y los que lloran, como si no llorasen; y los que se alegran, como si no se alegrasen; y los que compran, como si no poseyesen;
31y los que disfrutan de este mundo, como si no lo disfrutasen; porque la apariencia de este mundo se pasa.
32Quisiera, pues, que estuvieseis sin congoja. El soltero tiene cuidado de las cosas del Señor, de cómo agradar al Señor;
33pero el casado tiene cuidado de las cosas del mundo, de cómo agradar a su mujer.
34Hay asimismo diferencia entre la casada y la doncella. La doncella tiene cuidado de las cosas del Señor, para ser santa así en cuerpo como en espíritu; pero la casada tiene cuidado de las cosas del mundo, de cómo agradar a su marido.
35Esto lo digo para vuestro provecho; no para tenderos lazo, sino para lo honesto y decente, y para que sin impedimento os acerquéis al Señor.
36Pero si alguno piensa que es impropio para su hija virgen que pase ya de edad, y es necesario que así sea, haga lo que quiera, no peca; que se case.
37Pero el que está firme en su corazón, sin tener necesidad, sino que es dueño de su propia voluntad, y ha resuelto en su corazón guardar a su hija virgen, bien hace.
38De manera que el que la da en casamiento hace bien, y el que no la da en casamiento hace mejor.
39La mujer casada está ligada por la ley mientras su marido vive; pero si su marido muriere, libre es para casarse con quien quiera, con tal que sea en el Señor.
40Pero a mi juicio, más dichosa será si se quedare así; y pienso que también yo tengo el Espíritu de Dios.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
I
Versículo 2
I. Here the general rule is given
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 (Co1 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.
II
Versículo 3
II. The duty of cohabitation on the part of the married.
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 Co1 7:4).
III
Versículo 4
III. A paradox. She hath not power over her body, and yet it is her own. The oneness of body in which …
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.
IV
Versículo 5
IV. Defraud . . . not--namely, of the conjugal duty "due" (Co1 7:3; compare the Septuagint, Exo 21:10).
Defraud . . . not--namely, of the conjugal duty "due" (Co1 7:3; compare the Septuagint, Exo 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 Exo 19:15; Joe 2:16; Zac 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" (Co1 7:9) your natural propensities, which Satan would take advantage of.
V
Versículo 6
V. by permission . . . not of commandment--not by God's permission to me to say it: but, "by way of …
by permission . . . not of commandment--not by God's permission to me to say it: but, "by way of permission to you, not as a commandment." "This" refers to the directions, Co1 7:2-5.
VI
Versículo 7
VI. even as I--having tile gift of continence (Mat 19:11-12). This wish does not hold good absolutely…
even as I--having tile gift of continence (Mat 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" (Co1 7:26).
VII
Versículo 8
VII. to the unmarried--in general, of both sexes (Co1 7:10-11).
to the unmarried--in general, of both sexes (Co1 7:10-11).
and widows--in particular.
even as I--unmarried (Co1 9:5).
VIII
Versículo 9
VIII. if they cannot contain--that is, "have not continency."
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.
IX
Versículo 10
IX. not I, but the Lord--(Compare Co1 7:12, Co1 7:25, Co1 7:40). In ordinary cases he writes on inspi…
not I, but the Lord--(Compare Co1 7:12, Co1 7:25, Co1 7:40). In ordinary cases he writes on inspired apostolic authority (Co1 14:37); but here on the direct authority of the Lord Himself (Mar 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.
X
Versículo 11
X. But and if she depart--or "be separated." If the sin of separation has been committed, that of a …
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 (Mat 5:32).
be reconciled--by appeasing her husband's displeasure, and recovering his good will.
let not . . . husband put away . . . wife--In Mat 5:32 the only exception allowed is, "saving for the cause of fornication."
XI
Versículo 12
XI. to the rest--the other classes (besides "the married," Co1 7:10, where both husband and wife are …
to the rest--the other classes (besides "the married," Co1 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.
XII
Versículo 13
XII. the woman--a believer.
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 Co1 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.
XIII
Versículo 14
XIII. sanctified--Those inseparably connected with the people of God are hallowed thereby, so that the …
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 (Act 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].
XIV
Versículo 15
XIV. if . . . depart--that is, wishes for separation. Translate, "separateth himself": offended with h…
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 Deu 13:6; Mat 10:35-37; Luk 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 (Co1 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 (Mat 5:32). Better still it would be not to enter into such unequal alliances at all (Co1 7:40; Co2 6:14).
XV
Versículo 16
XV. What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? E…
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 (Co1 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 (Pe1 3:1) [CALVIN]. Or else (Co1 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 (Jam 5:20).
16
Versículo 17
16. But--Greek, "If not." "Only." Caution that believers should not make this direction (Co1 7:16; as…
But--Greek, "If not." "Only." Caution that believers should not make this direction (Co1 7:16; as ALFORD explains it) a ground for separating "of themselves" (Co1 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.
17
Versículo 18
17. not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]…
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 (Act 15:1, Act 15:5, Act 15:24; Gal 5:2).
18
Versículo 19
18. Circumcision . . . nothing, but . . . keeping of . . . commandments of God--namely, is all in all…
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."
19
Versículo 20
19. the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a fr…
the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a freeman.
20
Versículo 21
20. care not for it--Let it not be a trouble to thee that thou art a servant or slave.
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 (Co1 7:20; Gal 3:28; Ti1 6:2). The Greek, "But if even thou mayest be made free, use it," and the context (Co1 7:20, Co1 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 (Co1 7:24), though an undesirable one, since in our union with Christ all outward disparities of condition are compensated (Co1 7:22). Be not unduly impatient to cast off "even" thy condition as a servant by unlawful means (Pe1 2:13-18); as, for example, Onesimus did by fleeing (Plm 1:10-18). The precept (Co1 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.
21
Versículo 22
21. the Lord's freeman-- (Plm 1:16) --rather, "freedman." Though a slave externally, spiritually made…
the Lord's freeman-- (Plm 1:16) --rather, "freedman." Though a slave externally, spiritually made free by the Lord: from sin, Joh 8:36; from the law, Rom 8:2; from "circumcision," Co1 7:19; Gal 5:1.
Christ's servant-- (Co1 9:21). Love makes Christ's service perfect freedom (Mat 11:29-30; Gal 5:13; Pe1 2:16).
22
Versículo 23
22. be not ye--Greek, "become not ye." Paul here changes from "thou" (Co1 7:21) to "ye." YE ALL are "…
be not ye--Greek, "become not ye." Paul here changes from "thou" (Co1 7:21) to "ye." YE ALL are "bought" with the blood of Christ, whatever be your earthly state (Co1 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 (Co1 3:21-22; Mat 23:8-10; Co2 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 Co1 7:21, Co1 7:32-35).
23
Versículo 24
23. abide with God--being chiefly careful of the footing on which he stands towards God rather than t…
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 Co1 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 Co1 7:21).
24
Versículo 25
24. no commandment of the Lord: yet . . . my judgment--I have no express revelation from the Lord com…
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 Co1 7:40; Co1 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 (Co1 7:10-11) it was a positive command; for the Lord had already made known His will (Mal 2:14-15; Mat 5:31-32). In the third case (Co1 7:12), the Old Testament commandment of God to put away strange wives (Ezr 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.
25
Versículo 26
25. I suppose--"I consider."
I suppose--"I consider."
this--namely, "for a man so to be," that is, in the same state in which he is (Co1 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 (Mat 24:8-21; compare Act 11:28).
26
Versículo 27
26. Illustrating the meaning of "so to be," Co1 7:26. Neither the married (those "bound to a wife") n…
Illustrating the meaning of "so to be," Co1 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 Co1 7:20, Co1 7:24).
27
Versículo 28
27. trouble in the flesh--Those who marry, he says, shall incur "trouble in the flesh" (that is, in t…
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.
28
Versículo 29
28. this I say--A summing up of the whole, wherein he draws the practical inference from what precede…
this I say--A summing up of the whole, wherein he draws the practical inference from what precedes (Co1 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 Luk 21:8; Mar 13:33.
short--literally, "contracted."
it remaineth--The oldest manuscripts read, "The time (season) is shortened as to what remains, in order that both they," &c.; that is, the effect which the shortening of the time ought to have is, "that for the remaining time (henceforth), both they," &c. The clause, "as to what remains," though in construction belonging to the previous clause, in sense belongs to the following. However, CYPRIAN and Vulgate support English Version.
as though they had none--We ought to consider nothing as our own in real or permanent possession.
29
Versículo 30
29. they that weep . . . wept not--(Compare Co2 6:10).
they that weep . . . wept not--(Compare Co2 6:10).
they that buy . . . possessed not--(Compare Isa 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 (Luk 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).
30
Versículo 31
30. not abusing it--not abusing it by an overmuch using of it. The meaning of "abusing" here is, not …
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 Luk 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 Psa 39:6, "vain show"; Psa 73:20, "a dream"; Jam 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 (Jo1 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.
31
Versículo 32
31. without carefulness--I would have you to be not merely "without trouble," but "without distractin…
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.
32
Versículo 34
32. difference also--Not merely the unmarried and the married man differ in their respective duties, …
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.
33
Versículo 35
33. for your own profit--not to display my apostolic authority.
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 Luk 10:39, Mary; Luk 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" (Luk 10:40, Martha).
34
Versículo 36
34. behaveth . . . uncomely--is not treating his daughter well in leaving her unmarried beyond the fl…
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" (Co1 7:37).
let them marry--the daughter and her suitor.
35
Versículo 37
35. steadfast--not to be turned from his purpose by the obloquy of the world.
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.
36
Versículo 38
36. her--The oldest manuscripts have "his own virgin daughter."
her--The oldest manuscripts have "his own virgin daughter."
but--The oldest manuscripts have "and."
37
Versículo 39
37. bound by the law--The oldest manuscripts omit "by the law."
bound by the law--The oldest manuscripts omit "by the law."
only in the Lord--Let her marry only a Christian (Co2 6:14).
38
Versículo 40
38. happier-- (Co1 7:1, Co1 7:28, Co1 7:34-35).
happier-- (Co1 7:1, Co1 7:28, Co1 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 Co1 7:25, "my judgment" or opinion. Think does not imply doubt, but often a matter of well-grounded assurance (Joh 5:39).
Next: 1 Corinthians Chapter 8
Nuevo Testamento
1 Corinthians — Capítulo 7
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 …
Texto — Reina-Valera 1960
1En cuanto a las cosas de que me escribisteis, bueno le sería al hombre no tocar mujer;
2pero a causa de las fornicaciones, cada uno tenga su propia mujer, y cada una tenga su propio marido.
3El marido cumpla con la mujer el deber conyugal, y asimismo la mujer con el marido.
4La mujer no tiene potestad sobre su propio cuerpo, sino el marido; ni tampoco tiene el marido potestad sobre su propio cuerpo, sino la mujer.
5No os neguéis el uno al otro, a no ser por algún tiempo de mutuo consentimiento, para ocuparos sosegadamente en la oración; y volved a juntaros en uno, para que no os tiente Satanás a causa de vuestra incontinencia.
6Mas esto digo por vía de concesión, no por mandamiento.
7Quisiera más bien que todos los hombres fuesen como yo; pero cada uno tiene su propio don de Dios, uno a la verdad de un modo, y otro de otro.
8Digo, pues, a los solteros y a las viudas, que bueno les fuera quedarse como yo;
9pero si no tienen don de continencia, cásense, pues mejor es casarse que estarse quemando.
10Pero a los que están unidos en matrimonio, mando, no yo, sino el Señor: Que la mujer no se separe del marido;
11y si se separa, quédese sin casar, o reconcíliese con su marido; y que el marido no abandone a su mujer.
12Y a los demás yo digo, no el Señor: Si algún hermano tiene mujer que no sea creyente, y ella consiente en vivir con él, no la abandone.
13Y si una mujer tiene marido que no sea creyente, y él consiente en vivir con ella, no lo abandone.
14Porque el marido incrédulo es santificado en la mujer, y la mujer incrédula en el marido; pues de otra manera vuestros hijos serían inmundos, mientras que ahora son santos.
15Pero si el incrédulo se separa, sepárese; pues no está el hermano o la hermana sujeto a servidumbre en semejante caso, sino que a paz nos llamó Dios.
16Porque ¿qué sabes tú, oh mujer, si quizá harás salvo a tu marido? ¿O qué sabes tú, oh marido, si quizá harás salva a tu mujer?
17Pero cada uno como el Señor le repartió, y como Dios llamó a cada uno, así haga; esto ordeno en todas las iglesias.
18¿Fue llamado alguno siendo circunciso? Quédese circunciso. ¿Fue llamado alguno siendo incircunciso? No se circuncide.
19La circuncisión nada es, y la incircuncisión nada es, sino el guardar los mandamientos de Dios.
20Cada uno en el estado en que fue llamado, en él se quede.
21¿Fuiste llamado siendo esclavo? No te dé cuidado; pero también, si puedes hacerte libre, procúralo más.
22Porque el que en el Señor fue llamado siendo esclavo, liberto es del Señor; asimismo el que fue llamado siendo libre, esclavo es de Cristo.
23Por precio fuisteis comprados; no os hagáis esclavos de los hombres.
24Cada uno, hermanos, en el estado en que fue llamado, así permanezca para con Dios.
25En cuanto a las vírgenes no tengo mandamiento del Señor; mas doy mi parecer, como quien ha alcanzado misericordia del Señor para ser fiel.
26Tengo, pues, esto por bueno a causa de la necesidad que apremia; que hará bien el hombre en quedarse como está.
27¿Estás ligado a mujer? No procures soltarte. ¿Estás libre de mujer? No procures casarte.
28Mas también si te casas, no pecas; y si la doncella se casa, no peca; pero los tales tendrán aflicción de la carne, y yo os la quisiera evitar.
29Pero esto digo, hermanos: que el tiempo es corto; resta, pues, que los que tienen esposa sean como si no la tuviesen;
30y los que lloran, como si no llorasen; y los que se alegran, como si no se alegrasen; y los que compran, como si no poseyesen;
31y los que disfrutan de este mundo, como si no lo disfrutasen; porque la apariencia de este mundo se pasa.
32Quisiera, pues, que estuvieseis sin congoja. El soltero tiene cuidado de las cosas del Señor, de cómo agradar al Señor;
33pero el casado tiene cuidado de las cosas del mundo, de cómo agradar a su mujer.
34Hay asimismo diferencia entre la casada y la doncella. La doncella tiene cuidado de las cosas del Señor, para ser santa así en cuerpo como en espíritu; pero la casada tiene cuidado de las cosas del mundo, de cómo agradar a su marido.
35Esto lo digo para vuestro provecho; no para tenderos lazo, sino para lo honesto y decente, y para que sin impedimento os acerquéis al Señor.
36Pero si alguno piensa que es impropio para su hija virgen que pase ya de edad, y es necesario que así sea, haga lo que quiera, no peca; que se case.
37Pero el que está firme en su corazón, sin tener necesidad, sino que es dueño de su propia voluntad, y ha resuelto en su corazón guardar a su hija virgen, bien hace.
38De manera que el que la da en casamiento hace bien, y el que no la da en casamiento hace mejor.
39La mujer casada está ligada por la ley mientras su marido vive; pero si su marido muriere, libre es para casarse con quien quiera, con tal que sea en el Señor.
40Pero a mi juicio, más dichosa será si se quedare así; y pienso que también yo tengo el Espíritu de Dios.
JAMIESON-FAUSSET-BROWN BIBLE COMMENTARY
Versículo 2
I. Here the general rule is given
Versículo 3
II. The duty of cohabitation on the part of the married.
Versículo 4
III. A paradox. She hath not power over her body, and yet it is her own. The oneness of body in which …
Versículo 5
IV. Defraud . . . not--namely, of the conjugal duty "due" (Co1 7:3; compare the Septuagint, Exo 21:10).
Versículo 6
V. by permission . . . not of commandment--not by God's permission to me to say it: but, "by way of …
Versículo 7
VI. even as I--having tile gift of continence (Mat 19:11-12). This wish does not hold good absolutely…
Versículo 8
VII. to the unmarried--in general, of both sexes (Co1 7:10-11).
Versículo 9
VIII. if they cannot contain--that is, "have not continency."
Versículo 10
IX. not I, but the Lord--(Compare Co1 7:12, Co1 7:25, Co1 7:40). In ordinary cases he writes on inspi…
Versículo 11
X. But and if she depart--or "be separated." If the sin of separation has been committed, that of a …
Versículo 12
XI. to the rest--the other classes (besides "the married," Co1 7:10, where both husband and wife are …
Versículo 13
XII. the woman--a believer.
Versículo 14
XIII. sanctified--Those inseparably connected with the people of God are hallowed thereby, so that the …
Versículo 15
XIV. if . . . depart--that is, wishes for separation. Translate, "separateth himself": offended with h…
Versículo 16
XV. What knowest thou but that by staying with thy unbelieving partner thou mayest save him or her? E…
Versículo 17
16. But--Greek, "If not." "Only." Caution that believers should not make this direction (Co1 7:16; as…
Versículo 18
17. not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]…
Versículo 19
18. Circumcision . . . nothing, but . . . keeping of . . . commandments of God--namely, is all in all…
Versículo 20
19. the same calling--that is, the condition from which he is called a Jew, a Greek, a slave, or a fr…
Versículo 21
20. care not for it--Let it not be a trouble to thee that thou art a servant or slave.
Versículo 22
21. the Lord's freeman-- (Plm 1:16) --rather, "freedman." Though a slave externally, spiritually made…
Versículo 23
22. be not ye--Greek, "become not ye." Paul here changes from "thou" (Co1 7:21) to "ye." YE ALL are "…
Versículo 24
23. abide with God--being chiefly careful of the footing on which he stands towards God rather than t…
Versículo 25
24. no commandment of the Lord: yet . . . my judgment--I have no express revelation from the Lord com…
Versículo 26
25. I suppose--"I consider."
Versículo 27
26. Illustrating the meaning of "so to be," Co1 7:26. Neither the married (those "bound to a wife") n…
Versículo 28
27. trouble in the flesh--Those who marry, he says, shall incur "trouble in the flesh" (that is, in t…
Versículo 29
28. this I say--A summing up of the whole, wherein he draws the practical inference from what precede…
Versículo 30
29. they that weep . . . wept not--(Compare Co2 6:10).
Versículo 31
30. not abusing it--not abusing it by an overmuch using of it. The meaning of "abusing" here is, not …
Versículo 32
31. without carefulness--I would have you to be not merely "without trouble," but "without distractin…
Versículo 34
32. difference also--Not merely the unmarried and the married man differ in their respective duties, …
Versículo 35
33. for your own profit--not to display my apostolic authority.
Versículo 36
34. behaveth . . . uncomely--is not treating his daughter well in leaving her unmarried beyond the fl…
Versículo 37
35. steadfast--not to be turned from his purpose by the obloquy of the world.
Versículo 38
36. her--The oldest manuscripts have "his own virgin daughter."
Versículo 39
37. bound by the law--The oldest manuscripts omit "by the law."
Versículo 40
38. happier-- (Co1 7:1, Co1 7:28, Co1 7:34-35).