1 Coríntios 7
Leon Morris · Citado em PreceptAustin
1 Coríntios 7
Morris - The "permission" given Paul was obviously from the Lord, since no one was above Paul in terms of apostolic authority. Thus, he was claiming--not denying--divine inspiration. He did not have an explicit "commandment" to cite for this teaching, either from the Mosaic law or the teachings of Christ, but rather had direct divine authorization. (Defender's Study Bible). Believer's Study Bible - A similar statement is made by Paul in 1 Cor 7:12. Paul does not intend the Corinthians to understand that he is departing from apostolic authority and from inspired writing in order to propose an opinion of his own. A careful reading of 1 Cor 7:10 in comparison will show that though Paul is saying we have no word directly from Jesus, he nevertheless speaks "by permission," or under the direction of the Holy Spirit, in 1 Cor 7:6 and 1 Cor 7:12. In 1 Cor 7:10 definite reference is made to a saying of Jesus (cf. Mark 10:1-9). Moody Bible Commentary - Abstinence was appropriate for a temporary and mutually determined time to pray (or engage in any other spiritual discipline), but abstinence was not mandatory on those occasions (v. 6).
1 Coríntios 7
Morris - If the unbelieving husband or wife chooses to leave the relationship, there remains nothing the believer can do. The Christian spouse should remain unmarried (1Co 7:11) as long as there is any possibility of reconciliation. Otherwise he or she "is not under bondage"-- that is, no longer bound by the law to remain with the other spouse. The situation seems analogous to that in which one partner dies. "If the husband be dead, she is loosed from the law of her husband...so that she is no adulteress, though she be married to another man" (Ro7:2,3). Once the ex-husband or ex-wife marries another, then the previous marriage relation is as permanently severed as if it had been severed by death, with no further possibility of reconciliation. When that becomes the case, it seems plain that there is no further "bondage" of any sort, so that the believer is free to remarry--but only "in the Lord" (1Co7:39). (Defender's Study Bible) Thomas
1 Coríntios 7
Morris has a reasonable word on peace - God has called us to live in peace probably refers to the whole of the treatment of mixed marriages, not simply to the last clause. Paul’s point is that the believer is called by God into a life where peace in the widest sense is his concern. In this matter of mixed marriages the line should be followed that conduces to peace. In some cases this will mean living with the pagan partner, in some cases it will mean accepting the pagan partner’s decision that the marriage is at an end. The underlying concern for peace is the same in both cases. Warren
1 Coríntios 7
Morris - There had been no previous commandment specifically concerning virgins, except to refrain from fornication, so Paul gives his own inspired judgment (1 Corinthians 7:40). Before giving his advice concerning virgins, however, he points out that the imminent "distress" (1 Corinthians 7:26,29)--possibly referring to the soon-coming severe persecutions of Christians by the Romans (ED: THE EVIL EMPEROR NERO WAS ON THE SCENE! FIRST CORINTHIANS WAS WRITTEN 55 AD AND NERO RULED FROM 54-68 AD AND AFTER THE GREAT FIRE IN ROME IN 64 AD BEGAN AN INTENSE PERSECUTION OF CHRISTIANS)--would indicate that it might be better to remain unmarried, even though getting married was certainly no sin (1 Corinthians 7:28). (Defender's Study Bible) Virgins (3933) parthenos generally is used of a female who is beyond puberty but not married and still a virgin. In 2 Cor 11:2 parthenos is used figuratively of the church, the bride pledged to Christ.. Some contexts do not focus on the meaning virginity. The clear sense of parthenos in Mt 1:23+ quoted from Isa 7:14+ (Lxx uses parthenos for Heb - 'almah - see below) is of a woman who has not been intimate with a man (cp Lk 1:27+). Paul uses parthenos in First Corinthians to refer to a woman of marriageable age. In Mt 25:1, 7, 11 parthenos refers to young women of marriageable age. J D Watson writes that "Even in all their excesses, the ancient Greeks highly valued virginity. It was, in fact, a characteristic of many of the goddesses of pagan religions. The chief examples were the Greek goddesses Artemis (Diana among the Romans) and Athene (Roman, Minerva) (Ed: cp Athena Parthenos). Athene's temple in Athens was actually named the Parthenon (see etymology)." Parthenos - 15x in 14v - Matt. 1:23; Matt. 25:1; Matt. 25:7; Matt. 25:11; Lk. 1:27; Acts 21:9; 1 Co. 7:25; 1 Co. 7:28; 1 Co. 7:34; 1 Co. 7:36; 1 Co. 7:37; 1 Co. 7:38; 2 Co. 11:2; Rev. 14:4 Zodhiates - Who Are the Virgins of Whom Paul Speaks? To whom does Paul refer when he speaks of the maidens or the virgins? The Greek word is parthénos which can be either masculine or feminine. It is derived from paratheínai, "to lay out or set apart," and so alluded to the secluded life of virgins in Eastern countries and among the ancient Greeks. Two Hebrew words are translated "virgin" in the King James Version—bethūlāh and ʿalmāh. The first of these comes from a root word meaning "to separate," and is the common word for a woman who has never had sexual intercourse and is truly the equivalent to the Greek parthénos. Therefore, the two Hebrew names for a virgin (to one or the other of which parthénos in the Septuagint most commonly answers) refer to their secluded, concealed mode of living. The Greek word parthénos in the New Testament means "a virgin, a maiden, a maid," as in Matthew 1:23, Acts 21:9 and 1 Corinthians 7:28. The word is used in reference to sexual morality, chastity, the fact that a girl has never known a man. It is spoken of the Church of Corinth, expressing Paul's desire to present her to Christ as pure from corrupt doctrines and practices as in 1 Corinthians 11:2. It is applied to believers in general, whether they be men or women, married or single, as unpolluted by idolatrous abominations as in Revelation 14:4. While technically it could refer to both men and women in 1 Corinthians 7:25. However, the general context of verses 28-34 and the fact that the word is used exclusively with the feminine definite article hē, to denote a female virgin, we must conclude that indisputably the word here is virgin maidens, referring only to women who are chaste and who have never known a man. This word must be distinguished from agamos, "unmarried ones," used in 1 Cor 7:8, 32 to refer to men or women who, though they are not presently married, might have been married sometime before. When Paul wanted to refer distinctly to a virgin who was unmarried, as in 1 Cor 7:34, he said: "There is difference also between a wife (gunḗ) and a virgin (hē parthénos, 'the female virgin')." Then he said, "the unmarried one," and that "one" is translated as the "unmarried woman" because the feminine article hē appears before agámos. Command (2003) epitage from epitásso = appoint over, put in charge in turn from epí = upon or over + tasso = arrange, appoint, order, set in place) means literally one appointed over and came to refer to something that is in its proper order or place. Figuratively epitage was used of an authoritative directive, an order, an official command, a directive or an injunction. All 7 uses in NT - Ro6:26; 1 Co. 7:6; 1 Co. 7:25; 2 Co. 8:8; 1 Ti 1:1; Titus 1:3; Titus 2:15 Opinion (judgment)(1106) gnome refers basically, the mind as the instrument of knowing. Nuances = 1. purpose, intention, mind 1 Cor 1:10; Rev 17:13; decision, resolve Acts 20:3; Rev 17:17.—2. opinion, judgment 1 Cor 7:25, 40; 2 Cor 8:10; Acts 4:18 v.l.—3. previous knowledge, consent Philemon 14. [English gnomic] Gilbrant - Versatility characterizes gnōmē in the classical writings. Its definition ranges in meaning from a “means of knowing” (intelligence) to a “purpose, decision, resolution.” Within this spectrum it could denote a “judgment” or “disposition,” or an “opinion” or “consent” By the mercy (perfect tense - past completed act and now a state)(1653) eleeo from eleos) means “to feel sympathy with the misery of another, especially such sympathy which manifests itself in action, less frequently in word.” Describes the general sense of one who has compassion or person on someone in need. It indicates being moved to pity and compassion by tragedy and includes the fear that this could happen to me. To see someone in dire need (including one who may not deserve the misfortune), to have compassion on them, and to give help to remove the need. Only other use in the Corinthians lettes - 2 Cor 4:1. Trustworthy (4103) pistos from peitho = to persuade - induce one by words to believe, have confidence) is something or someone who is worthy of faith or keeps promises and is applied to God, humans, His Word, etc Pistos means dependable (worthy of reliance or trust), trustworthy, steadfast, unswerving. Used of one who shows Himself faithful in the discharge of a duty or the administration of a trust (Mt 24:45). Pistos in the Corinthian letters - 1 Co. 1:9; 1 Co. 4:2; 1 Co. 4:17; 1 Co. 7:25; 1 Co. 10:13; 2 Co. 1:18; 2 Co. 6:15; 1 Corinthians 7:25–40 Today in the Word The movie, The Bucket List, is the story of the unlikely friendship between two men, one a corporate executive, the other an auto mechanic. They’ve landed in the same hospital room, and both are facing unwelcome diagnoses and their own mortality. But courageously and humorously, they set off together on the adventure of doing what they had both always meant to do before “kicking the bucket.” Every dream and ambition mattered now that time was short. Paul writes with a similar kind of urgency in the second half of 1 Corinthians 7. In verse 26, he refers to “the present crisis.” In verse 29, he emphasizes, “The time is short;” and in verse 31, he concludes, “This world in its present form is passing away.” Sooner rather than later, he expects Jesus’ visible, bodily return to earth, and time is running out to tell the world about the good news. He passionately wants the church to be on a mission in the last days. Because Paul anticipated Jesus’ imminent return, he encourages unmarried believers in the Corinthian church not to marry. As he answers their questions from the previous letter (this time about those single or betrothed but not yet married), he does so with the sole aim of securing their “undivided devotion to the Lord.” He is not, as some have argued, against marriage. He does not promote celibacy as the most spiritual of choices. But he does teach that an unmarried person is free from the distractions of a married person and more able to concern himself with the things of God. From our vantage point, we now know what Paul did not: that Jesus would not return in his generation. That doesn’t mean, however, that the Scriptures are somehow in error. Paul even tempers the tone of this discussion with disclaimers like, “I think that it is good,” and “In my judgment.” He has reasoned that if one can choose freely not to marry, exercising self–control in the area of sexual purity, this is best. However, no one sins by choosing to marry (v. 28). Apply the Word The church can be a very difficult place for singles. They see the ideal of marriage and family promoted (as it should be), but they often feel exempt from the blessings of God. The church needs the biblical understanding provided by today’s passage. Singleness is also a gift from God! If we’re married, we should be satisfied in our situation and seek to glorify God through our marriage. And if we’re single, we can embrace the freedom and flexibility we have to serve God. Larry Richards - Undivided Devotion (1 Cor. 7:25–40) “June! Can you come over tonight? We’ve just met the nicest young man!” Ever notice the matchmaking that goes on in a church? Or how we pressure people to marry? A single person starts coming to church, and within a month everyone’s busy trying to arrange a meeting with this or that prospect. It’s the same with widows and widowers. “Would you like to come over this evening. We’ve met the nicest woman, and she’s just your age!” Well, it’s not fair. Especially to those with a gift that Paul values highly: the gift of celibacy. We can make it really hard for men and women who, for their own reasons, choose not to marry. Instead of respecting their choice, we assume that there must be something wrong with them—and we mount campaigns to correct it! Paul made it clear that virgins and widows are free to marry if they wish. But he wanted us to give brothers and sisters the freedom not to marry if they wish—and not to be harassed about their choice. It may help us back off if we consider Paul’s reasons. He said (and every married person knows it’s true) that “those who marry will face many troubles in this life” (v. 28). The married become responsible for spouse and children, and thus have a powerful motive to be “engrossed in” the things of the world (v. 31). After all, we’ve got to provide a house to live in. And with the costs of a college education these days, we need to work harder and save more money than ever before! Now, it’s right to be concerned with “pleasing” our spouse. But the responsibilities that come with marriage mean we have less time, less money, and less energy to devote to pleasing God. Our choices are, rightly, shaped by considering the welfare of our families. The unmarried, however, are free from all such restrictions, able to give “undivided devotion to the Lord.” And this, the gift of undivided devotion, is something that God is certainly pleased to receive. So the next time a single person comes into your fellowship, welcome him or her gladly. And forego the matchmaking. You may have one of those special people who has decided to follow Paul’s advice, and live a life of undivided devotion to the Lord. Personal Application -- Welcome and honor singles in your church family. Quotable -- “This is self-renunciation—to unlock the chains of this earthly life which passeth away and to set oneself free from the business of men, and thus to make ourselves fitter to enter on that path that leads to God and to free our spirit to gain and use those things which are far more precious than gold or precious stones.”—Basil the Great (365 Day Devotional Commentary) 1 Corinthians 7:26 I think then that this is good in view of the present distress, that it is good for a man to remain as he is. Amplified I think then, because of the impending distress [that is even now setting in], it is well (expedient, profitable, and wholesome) for a person to remain as he or she is. Wuest I consider therefore this to be salutary because of the necessity imposed by the present circumstances, that it is good for an individual to be just as he is. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:26 Because of the impending crisis I think it best for you to remain as you are. NLT 1 Corinthians 7:26 Because of the present crisis, I think it is best to remain as you are. ESV 1 Corinthians 7:26 I think that in view of the present distress it is good for a person to remain as he is. NIV 1 Corinthians 7:26 Because of the present crisis, I think that it is good for you to remain as you are. GNT 1 Corinthians 7:26 Νομίζω οὖν τοῦτο καλὸν ὑπάρχειν διὰ τὴν ἐνεστῶσαν ἀνάγκην, ὅτι καλὸν ἀνθρώπῳ τὸ οὕτως εἶναι. KJV 1 Corinthians 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. YLT 1 Corinthians 7:26 I suppose, therefore, this to be good because of the present necessity, that it is good for a man that the matter be thus: -- ASV 1 Corinthians 7:26 I think therefore that this is good by reason of the distress that is upon us, namely, that it is good for a man to be as he is. CSB 1 Corinthians 7:26 Therefore I consider this to be good because of the present distress: It is fine for a man to remain as he is. NKJ 1 Corinthians 7:26 I suppose therefore that this is good because of the present distress-- that it is good for a man to remain as he is: NRS 1 Corinthians 7:26 I think that, in view of the impending crisis, it is well for you to remain as you are. NAB 1 Corinthians 7:26 So this is what I think best because of the present distress: that it is a good thing for a person to remain as he is. NJB 1 Corinthians 7:26 Well then, because of the stress which is weighing upon us, the right thing seems to be this: it is good for people to stay as they are. GWN 1 Corinthians 7:26 Because of the present crisis I believe it is good for people to remain as they are. BBE 1 Corinthians 7:26 In my opinion then, because of the present trouble, it is good for a man to keep as he is. that: 1Co 7:1,8,28,35-38 Jer 16:2-4 Mt 24:19 Lu 21:23 23:28,29 1Pe 4:17 1 Corinthians 7 Resources - Multiple Sermons and Commentaries I think (nomizo in present tense) then that this is good (kalos) in view of the present distress (crisis - anagke) - NET has "impending crisis" NLT "present crisis." Clearly it was distress going on at that time in Corinth. This refers to the virgin or unmarried just mentioned. The nature of the distress is not stated. In a overtly pagan culture, conversion of an individual to Christianity would clearly run counter to the flow of the society and create some "distress." (cf Acts 18:12+ and see note on Nero) What we do know is that the situation and conditions were such that Paul says it would be better to remain single. APPLICATION: In times of crisis, it may not be best to marry. -- Jack Arnold Arnold - Because of the present crisis, I think that it is good for you to remain as you are. This literally says, "It is good for a man to remain as he is.” The first reason Paul thinks it is better to stay single is because of the present crisis, and he deals with this in 1 Cor 7:26-28. Notice he says, “It is good for a man to remain as he is,” so he is speaking to men as well as women. In this context, Paul is obviously referring to some specific crisis the Corinthians were experiencing.. He is not talking about life in general with it ups and downs but about times of crisis. My personal opinion is that this is referring to persecution, for we know from Acts 18:1-28 the city of Corinth was antagonistic to Christians (See Acts 18:12+). The days in Corinth were hard ones for believers. It was a time of persecution and suffering when one might have to leave home and loved ones at a moment's notice and flee those who hated Christianity. In light of these desperate times, Paul felt it best for men and women to stay unmarried. Single folks are best prepared to handle the pressures of being a Christian in times of crisis. David
1 Coríntios 7
Morris - There is nothing solid and lasting in this world system; it is its nature to pass away. It is folly for believers to act as though its values were permanent.” (Morris) The form of this world is passing away - I like the NLT paraphrase "this world as we know it" is passing away which is in the present tense indicating the world even now is fading into the sunset (so to speak). The Apostle John said it this way "Do not love present imperative with a negative see our need to depend on the Holy Spirit to obey) the world (kosmos) nor the things in the world (kosmos) . If anyone loves (present tense = habitually, continually) the world (kosmos), the love of the Father is (absolutely) not in him. 16 For all that is in the world (kosmos) , the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world (kosmos) 17 The world (kosmos) is passing away (parago in present tense), and also its lusts; but the one who does (present tense = habitually, continually) the will of God lives forever. " (1 John 2:15-17+) Form (fashion) (4976) schema English "scheme") refers purely outward and appeals to the senses. Here it refers to the fashion, manner, way of a thing. Schema always refers to what may be known from without about a person or thing; (1) of persons outward appearance, form, bearing (Php 2.7); (2) of a way of life (distinctive) form, nature, present scheme of things (1Co 7.31) BDAG - 1. the generally recognized state or form in which someth. appears, outward appearance, form, shape 2. the functional aspect of someth., way of life, of things World (2889) kosmos related to the verb kosmeo = to order or adorn, to put in order [Mt 25:7 = "trimmed"], to adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9+) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to an ordered system or a system where order prevails. As explained below however, kosmos as used here in James 4:4+ and many places in the NT, takes on a considerably more negative shade of meaning. Kosmos in the Corinthians letters -1 Co. 1:20; 1 Co. 1:21; 1 Co. 1:27; 1 Co. 1:28; 1 Co. 2:12; 1 Co. 3:19; 1 Co. 3:22; 1 Co. 4:9; 1 Co. 4:13; 1 Co. 5:10; 1 Co. 6:2; 1 Co. 7:31; 1 Co. 7:33; 1 Co. 7:34; 1 Co. 8:4; 1 Co. 11:32; 1 Co. 14:10; 2 Co. 1:12; 2 Co. 5:19; 2 Co. 7:10; Passing away (3855) parago from para = beside, by + ago = lead) means literally to pass alongside or to pass by. Thus in the present context parago means essentially to go out of existence or cease to exist.