1Corinthians:7
Seeker Overlay ON
rwp @
1Corinthians:7:1 @{
Now concerning the things whereof ye wrote } (\
peri de h
n egrapsate \).
An ellipsis of \
peri tout
n \,
the antecedent of \
peri h
n \,
is easily supplied as in papyri .
The church had written Paul a letter in which a number of specific problems about marriage were raised .
He answers them _seriatim_
.
The questions must be clearly before one in order intelligently to interpret Paul '
s replies .
The first is whether a single life is wrong .
Paul pointedly says that it is not wrong ,
but good (\
kalon \).
One will get a one-sided view of Paul '
s teaching on marriage unless he keeps a proper perspective .
One of the marks of certain heretics will be forbidding to marry (
1Timothy:4:3 |).
Paul uses marriage as a metaphor of our relation to Christ (
2Corinthians:11:2 ;
strkjv @
Romans:7:4 ;
strkjv @
Ephesians:5:28-33 |).
Paul is not here opposing marriage .
He is only arguing that celibacy may be good in certain limitations .
The genitive case with \
haptesthai \ (
touch )
is the usual construction .
rwp @
1Corinthians:7:2 @{
Because of fornications } (\
dia tas porneias \).
This is not the only reason for marriage ,
but it is a true one .
The main purpose of marriage is children .
Mutual love is another .
The family is the basis of all civilization .
Paul does not give a low view of marriage ,
but is merely answering questions put to him about life in Corinth .
rwp @
1Corinthians:7:3 @{
Render the due } (\
t
n opheil
n apodidot \).
Marriage is not simply not wrong ,
but for many a duty .
Both husband and wife have a mutual obligation to the other . "
This dictum defends marital intercourse against rigorists ,
as that of ver .
1 |
commends celibacy against sensualists " (
Findlay ).
rwp @
1Corinthians:7:4 @{
The wife } (\
h
gun \).
The wife is mentioned first ,
but the equality of the sexes in marriage is clearly presented as the way to keep marriage undefiled (
Hebrews:13:4 |). "
In wedlock separate ownership of the person ceases " (
Robertson and Plummer ).
rwp @
1Corinthians:7:5 @{
Except it be by consent for a season } (\
ei m
ti [
an ]
ek sumph
nou pros kairon \).
If \
an \
is genuine ,
it can either be regarded as like \
ean \
though without a verb or as loosely added after \
ei m
ti \
and construed with it . {
That ye may give yourselves unto prayer } (\
hina scholas
te t
i proseuch
i \).
First aorist active subjunctive of \
scholaz \,
late verb from \
schol \,
leisure (
our "
school "),
and so to have leisure (
punctiliar act and not permanent )
for prayer .
Note private devotions here . {
That Satan tempt you not } (\
hina m
peiraz
i \).
Present subjunctive ,
that Satan may not keep on tempting you . {
Because of your incontinency } (\
dia t
n akrasian [
hum
n ]\).
A late word from Aristotle on for \
akrateia \
from \
akrat
s \ (
without self-control , \
a \
privative and \
krate \,
to control ,
common old word ).
In N .
T .
only here and strkjv @
Matthew:23:25 |
which see .
rwp @
1Corinthians:7:6 @{
By way of permission } (\
kata sungn
m
n \).
Old word for pardon ,
concession ,
indulgence .
_Secundum
indulgentiam_
(
Vulgate ).
Only here in N .
T .,
though in the papyri for pardon .
The word means "
knowing together ,"
understanding ,
agreement ,
and so concession . {
Not of commandment } (\
ou kat '
epitag
n \).
Late word (
in papyri )
from \
epitass \,
old word to enjoin .
Paul has not commanded people to marry .
He has left it an open question .
rwp @
1Corinthians:7:7 @{
Yet I would } (\
thel
de \). "
But I wish ."
Followed by accusative and infinitive (\
anthr
pous einai \).
This is Paul '
s personal preference under present conditions (
7:26 |). {
Even as I myself } (\
h
s kai emauton \).
This clearly means that Paul was not then married and it is confirmed by strkjv @
9:5 |.
Whether he had been married and was now a widower turns on the interpretation of strkjv @
Acts:26:10 | "
I cast my vote ."
If this is taken literally (
the obvious way to take it )
as a member of the Sanhedrin ,
Paul was married at that time .
There is no way to decide . {
His own gift from God } (\
idion charisma ek theou \).
Songs:each must decide for himself .
See on ¯
1:7 |
for \
charisma \,
a late word from \
charizomai \.
rwp @
1Corinthians:7:8 @{
To the unmarried and to the widows } (\
tois agamois kai tais ch
rais \).
It is possible that by "
the unmarried " (
masculine plural )
the apostle means only men since widows are added and since virgins receive special treatment later (
verse 25 |)
and in verse 32 | \
ho agamos \
is the unmarried man .
It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \
h
s kag \ (
even as I ).
After discussing marital relations in verses 2-7 |
he returns to the original question in verse 1 |
and repeats his own personal preference as in verse 7 |.
He does not say that it is _better_
to be unmarried ,
but only that it is _good_
(\
kalon \
as in verse 1 |)
for them to remain unmarried . \
Agamos \
is an old word and in N .
T .
occurs only in this passage .
In verses 11 ,
34 |
it is used of women where the old Greeks would have used \
anandros \,
without a husband .
rwp @
1Corinthians:7:9 @{
But if they have not continency } (\
ei de ouk egkrateuontai \).
Condition of the first class ,
assumed as true .
Direct middle voice \
egkrateuontai \,
hold themselves in ,
control themselves . {
Let them marry } (\
gam
sat
san \).
First aorist (
ingressive )
active imperative .
Usual _Koin
_
form in \-
t
san \
for third plural . {
Better } (\
kreitton \).
Marriage is better than continued sexual passion .
Paul has not said that celibacy is {
better }
than marriage though he has justified it and expressed his own personal preference for it .
The metaphorical use of \
purousthai \ (
present middle infinitive )
for sexual passion is common enough as also for grief (
2Corinthians:11:29 |).
rwp @
1Corinthians:7:10 @{
To the married } (\
tois gegam
kosin \).
Perfect active participle of \
game \,
old verb ,
to marry ,
and still married as the tense shows . {
I give charge } (\
paraggell \).
Not mere wish as in verses 7 ,
8 |. {
Not I ,
but the Lord } (\
ouk eg
alla ho kurios \).
Paul had no commands from Jesus to the unmarried (
men or women ),
but Jesus had spoken to the married (
husbands and wives )
as in strkjv @
Matthew:5:31f .;
strkjv @
19:3-12 ;
strkjv @
Mark:10:9-12 ;
strkjv @
Luke:16:18 |.
The Master had spoken plain words about divorce .
Paul reenforces his own inspired command by the command of Jesus .
In strkjv @
Mark:10:9 |
we have from Christ : "
What therefore God joined together let not man put asunder " (\
m
chorizet \). {
That the wife depart not from her husband } (\
gunaika apo andros m
choristh
nai \).
First aorist passive infinitive (
indirect command after \
paraggell \)
of \
choriz \,
old verb from adverbial preposition \
ch
ris \,
separately ,
apart from ,
from .
Here used of divorce by the wife which ,
though unusual then ,
yet did happen as in the case of Salome (
sister of Herod the Great )
and of Herodias before she married Herod Antipas .
Jesus also spoke of it (
Mark:10:12 |).
Now most of the divorces are obtained by women .
This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin
_
(
Robertson ,
_Grammar_
,
p .
817 ).
rwp @
1Corinthians:7:11 @{
But and if she depart } (\
ean de kai ch
risth
i \).
Third class condition ,
undetermined .
If ,
in spite of Christ '
s clear prohibition ,
she get separated (
ingressive passive subjunctive ), {
let her remain unmarried } (\
menet
agamos \).
Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication . {
Or else be reconciled to her husband } (\
t
i andri katallag
t \).
Second aorist (
ingressive )
passive imperative of \
katallass \,
old compound verb to exchange coins as of equal value ,
to reconcile .
One of Paul '
s great words for reconciliation with God (
2Corinthians:5:18-20 ;
strkjv @
Romans:5:10 |). \
Diallass \ (
Matthew:5:24 |
which see )
was more common in the older Greek ,
but \
katallass \
in the later .
The difference in idea is very slight , \
dia -\
accents notion of exchange , \
kat -\
the perfective idea (
complete reconciliation ).
Dative of personal interest is the case of \
andri \.
This sentence is a parenthesis between the two infinitives \
ch
risth
nai \
and \
aphienai \ (
both indirect commands after \
paraggell \). {
And that the husband leave not his wife } (\
kai andra m
aphienai \).
This is also part of the Lord '
s command (
Mark:10:11 |). \
Apolu \
occurs in Mark of the husband '
s act and \
aphienai \
here ,
both meaning to send away .
Bengel actually stresses the difference between \
ch
risth
nai \
of the woman as like _separatur_
in Latin and calls the wife "
pars ignobilior "
and the husband "
nobilior ."
I doubt if Paul would stand for that extreme .
rwp @
1Corinthians:7:12 @{
But to the rest say I ,
not the Lord } (\
tois de loipois leg
eg ,
ouch ho Kurios \).
Paul has no word about marriage from Jesus beyond the problem of divorce .
This is no disclaimer of inspiration .
He simply means that here he is not quoting a command of Jesus . {
An unbelieving wife } (\
gunaika apiston \).
This is a new problem ,
the result of work among the Gentiles ,
that did not arise in the time of Jesus .
The form \
apiston \
is the same as the masculine because a compound adjective .
Paul has to deal with mixed marriages as missionaries do today in heathen lands .
The rest (\
hoi loipoi \)
for Gentiles (
Ephesians:2:3 |)
we have already had in strkjv @
1Thessalonians:4:13 ;
strkjv @
5:6 |
which see .
The Christian husband married his wife when he himself was an unbeliever .
The word \
apistos \
sometimes means unfaithful (
Luke:12:46 |),
but not here (
cf .
strkjv @
John:20:27 |). {
She is content } (\
suneudokei \).
Late compound verb to be pleased together with ,
agree together .
In the papyri . {
Let him not leave her } (\
m
aphiet
aut
n \).
Perhaps here and in verses 11 ,
13 | \
aphi
mi \
should be translated "
put away "
like \
apolu \
in strkjv @
Mark:10:1 |.
Some understand \
aphi
mi \
as separation from bed and board ,
not divorce .
rwp @
1Corinthians:7:13 @{
Which hath an unbelieving husband } (\
h
tis echei andra apiston \).
Relative clause here ,
while a conditional one in verse 12 | (\
ei tis \,
if any one ).
Paul is perfectly fair in stating both sides of the problem of mixed marriages .
rwp @
1Corinthians:7:14 @{
Is sanctified in the wife } (\
h
giastai en t
i gunaiki \).
Perfect passive indicative of \
hagiaz \,
to set apart ,
to hallow ,
to sanctify .
Paul does not ,
of course ,
mean that the unbelieving husband is saved by the faith of the believing wife ,
though Hodge actually so interprets him .
Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce .
If either husband or wife is a believer and the other agrees to remain ,
the marriage is holy and need not be set aside .
This is so simple that one wonders at the ability of men to get confused over Paul '
s language . {
Else were your children unclean } (\
epei ara ta tekna akatharta \).
The common ellipse of the condition with \
epei \: "
since ,
accordingly ,
if it is otherwise ,
your children are illegitimate (\
akatharta \)."
If the relations of the parents be holy ,
the child '
s birth must be holy also (
not illegitimate ). "
He is not assuming that the child of a Christian parent would be baptized ;
that would spoil rather than help his argument ,
for it would imply that the child was not \
hagios \
till it was baptized .
The verse throws no light on the question of infant baptism " (
Robertson and Plummer ).
rwp @
1Corinthians:7:15 @{
Is not under bondage } (\
ou dedoul
tai \).
Perfect passive indicative of \
doulo \,
to enslave ,
has been enslaved ,
does not remain a slave .
The believing husband or wife is not at liberty to separate ,
unless the disbeliever or pagan insists on it .
Wilful desertion of the unbeliever sets the other free ,
a case not contemplated in Christ '
s words in strkjv @
Matthew:5:32 ;
strkjv @
19:9 |.
Luther argued that the Christian partner ,
thus released ,
may marry again .
But that is by no means clear ,
unless the unbeliever marries first . {
But God hath called us in peace } (\
en de eir
n
i kekl
ken h
mas \
or \
humas \).
Perfect active indicative of \
kale \,
permanent call in the sphere or atmosphere of peace .
He does not desire enslavement in the marriage relation between the believer and the unbeliever .
rwp @
1Corinthians:7:16 @{
For how knowest thou ?} (\
ti gar oidas ;\).
But what does Paul mean ?
Is he giving an argument _against_
the believer accepting divorce or _in
favour_
of doing so ?
The syntax allows either interpretation with \
ei \ (
if )
after \
oidas \.
Is the idea in \
ei \ (
if )
_hope_
of saving the other or _fear_
of not saving and hence peril in continuing the slavery of such a bondage ?
The latter idea probably suits the context best and is adopted by most commentators .
And yet one hesitates to interpret Paul as _advocating_
divorce unless strongly insisted on by the unbeliever .
There is no problem at all unless the unbeliever makes it .
If it is a hopeless case ,
acquiescence is the only wise solution .
But surely the believer ought to be sure that there is no hope before he agrees to break the bond .
Paul raises the problem of the wife first as in verse 10 |.
rwp @
1Corinthians:7:17 @{
Only } (\
ei m \).
This use of \
ei m \
as an elliptical condition is very common (
7:5 ;
strkjv @
Galatians:1:7 ,
19 ;
strkjv @
Romans:14:14 |), "
except that "
like \
pl
n \.
Paul gives a general principle as a limitation to what he has just said in verse 15 |. "
It states the general principle which determines these questions about marriage ,
and this is afterwards illustrated by the cases of circumcision and slavery " (
Robertson and Plummer ).
He has said that there is to be no compulsory slavery between the believer and the disbeliever (
the Christian and the pagan ).
But on the other hand there is to be no reckless abuse of this liberty ,
no license . {
As the Lord hath distributed to each man } (\
hekast
i h
s memeriken ho kurios \).
Perfect active indicative of \
meriz \,
old verb from \
meros \,
apart .
Each has his lot from the Lord Jesus ,
has his call from God .
He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it . {
And so ordain I } (\
kai hout
s diatassomai \).
Military term ,
old word ,
to arrange in all the churches (
distributed , \
dia -\).
Paul is conscious of authoritative leadership as the apostle of Christ to the Gentiles .
rwp @
1Corinthians:7:18 @{
Let him not become uncircumcized } (\
m
epispasth \).
Present middle imperative of \
epispa \,
old verb to draw on .
In LXX (
I Macc .
strkjv @
1:15 )
and Josephus (
_Ant_
.
XII ,
V .
I )
in this sense .
Here only in N .
T .
The point is that a Jew is to remain a Jew ,
a Gentile to be a Gentile .
Both stand on an equality in the Christian churches .
This freedom about circumcision illustrates the freedom about Gentile mixed marriages .
rwp @
1Corinthians:7:19 @{
But the keeping of the commandments of God } (\
alla t
r
sis entol
n theou \).
Old word in sense of watching (
Acts:4:3 |).
Paul '
s view of the worthlessness of circumcision or of uncircumcision is stated again in strkjv @
Galatians:5:6 ;
strkjv @
6:15 ;
strkjv @
Romans:2:25-29 | (
only the inward or spiritual Jew counts ).
rwp @
1Corinthians:7:20 @{
Wherein he was called } (\
h
i ekl
th \).
When he was called by God and saved ,
whether a Jew or a Gentile ,
a slave or a freeman .
rwp @
1Corinthians:7:21 @{
Wast thou called being a bondservant ?} (\
doulos ekl
th
s ;\).
First aorist passive indicative .
Wast thou ,
a slave ,
called ? {
Care not for it } (\
m
soi melet \). "
Let it not be a care to thee ."
Third person singular (
impersonal )
of \
melei \,
old verb with dative \
soi \.
It was usually a fixed condition and a slave could be a good servant of Christ (
Colossians:3:22 ;
strkjv @
Ephesians:6:5 ;
strkjv @
Titus:2:9 |),
even with heathen masters . {
Use it rather } (\
mallon chr
sai \).
Make use of what ?
There is no "
it "
in the Greek .
Shall we supply \
eleutheri
i \ (
instrumental case after \
chr
sai \
or \
doulei
i \)?
Most naturally \
eleutheri
i \,
freedom ,
from \
eleutheros \,
just before .
In that case \
ei kai \
is not taken as although ,
but \
kai \
goes with \
dunasai \, "
But if thou canst also become free ,
the rather use your opportunity for freedom ."
On the whole this is probably Paul '
s idea and is in full harmony with the general principle above about mixed marriages with the heathen . \
Chr
sai \
is second person singular aorist middle imperative of \
chraomai \,
to use ,
old and common verb .
rwp @
1Corinthians:7:22 @{
The Lord '
s freedman } (\
apeleutheros Kuriou \). \
Apeleutheros \
is an old word for a manumitted slave , \
eleutheros \
from \
erchomai \,
to go and so go free , \
ap -\
from bondage .
Christ is now the owner of the Christian and Paul rejoices to call himself Christ '
s slave (\
doulos \).
But Christ set us free from sin by paying the ransom (\
lutron \)
of his life on the Cross (
Matthew:20:28 ;
strkjv @
Romans:8:2 ;
strkjv @
Galatians:5:1 |).
Christ is thus the _patronus_
of the _libertus_
who owes everything to his _patronus_
.
He is no longer the slave of sin (
Romans:6:6 ,
18 |),
but a slave to God (
Romans:6:22 |). {
Likewise the freeman when called is Christ '
s slave } (\
homoi
s ho eleutheros kl
theis doulos estin Christou \).
Those who were not slaves ,
but freemen ,
when converted ,
are as much slaves of Christ as those who were and still were slaves of men .
All were slaves of sin and have been set free from sin by Christ who now owns them all .
rwp @
1Corinthians:7:23 @{
Ye were bought with a price } (\
tim
s
gorasth
te \).
See on ¯
6:20 |
for this very phrase ,
here repeated .
Both classes (
slaves and freemen )
were purchased by the blood of Christ . {
Become not bondservants of men } (\
m
ginesthe douloi anthr
p
n \).
Present middle imperative of \
ginomai \
with negative \
m \.
Literally ,
stop becoming slaves of men .
Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon .
Those already free from human slavery should not become enslaved .
rwp @
1Corinthians:7:24 @{
With God } (\
para the
i \).
There is comfort in that .
Even a slave can have God at his side by remaining at God '
s side .
rwp @
1Corinthians:7:25 @{
I have no commandment of the Lord } (\
epitag
n Kuriou ouk ech \).
A late word from \
epitass \,
old Greek verb to enjoin ,
to give orders to .
Paul did have (
verse 10 |)
a command from the Lord as we have in Matthew and Mark .
It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (
Acts:20:35 |)
even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (
1Corinthians:11:23 |).
Sayings of Jesus were passed on among the believers .
But Paul had no specific word from Jesus on the subject of virgins .
They call for special treatment ,
young unmarried women only Paul means (
7:25 ,
28 ,
34 ,
36-38 |)
and not as in strkjv @
Revelation:14:4 | (
metaphor ).
It is probable that in the letter (
7:1 |)
the Corinthians had asked about this problem . {
But I give my judgment } (\
gn
m
n de did
mi \).
About mixed marriages (
12-16 |)
Paul had the command of Jesus concerning divorce to guide him .
Here he has nothing from Jesus at all .
Songs:he gives no "
command ,"
but only "
a judgment ,"
a deliberately formed decision from knowledge (
2Corinthians:8:10 |),
not a mere passing fancy . {
As one that hath obtained mercy of the Lord to be faithful } (\
h
s
le
menos hupo kuriou pistos einai \).
Perfect passive participle of \
elee \,
old verb to receive mercy (\
eleos \). \
Pistos \
is predicate nominative with infinitive \
einai \.
This language ,
so far from being a disclaimer of inspiration ,
is an express claim to help from the Lord in the forming of this duly considered judgment ,
which is in no sense a command ,
but an inspired opinion .
rwp @
1Corinthians:7:26 @{
I think therefore } (\
nomiz
oun \).
Paul proceeds to express therefore the previously mentioned judgment (\
gn
m
n \)
and calls it his opinion ,
not because he is uncertain ,
but simply because it is not a command ,
but advice . {
By reason of the present distress } (\
dia t
n enest
san anagk
n \).
The participle \
enest
san \
is second perfect active of \
enist
mi \
and means "
standing on "
or "
present " (
cf .
strkjv @
Galatians:1:4 ;
strkjv @
Hebrews:9:9 |).
It occurs in strkjv @
2Thessalonians:2:2 |
of the advent of Christ as not "
present ."
Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know ,
though probably so .
Jesus had spoken of those calamities which would precede his coming (
Matthew:24:8ff .|)
though Paul had denied saying that the advent was right at hand (
2Thessalonians:2:2 |). \
Anagk \
is a strong word (
old and common ),
either for external circumstances or inward sense of duty .
It occurs elsewhere for the woes preceding the second coming (
Luke:21:23 |)
and also for Paul '
s persecutions (
1Thessalonians:3:7 ;
strkjv @
2Corinthians:6:4 ;
strkjv @
12:10 |).
Perhaps there is a mingling of both ideas here . {
Namely }.
This word is not in the Greek .
The infinitive of indirect discourse (\
huparchein \)
after \
nomiz \
is repeated with recitative \
hoti \, "
That the being so is good for a man " (\
hoti kalon anthr
p
i to hout
s einai \).
The use of the article \
to \
with \
einai \
compels this translation .
Probably Paul means for one (\
anthr
p
i \,
generic term for man or woman )
to remain as he is whether married or unmarried .
The copula \
estin \
is not expressed .
He uses \
kalon \ (
good )
as in strkjv @
7:1 |.
rwp @
1Corinthians:7:27 @{
Art thou bound to a wife ?} (\
dedesai gunaiki ;\).
Perfect passive indicative of \
de \,
to bind ,
with dative case \
gunaiki \.
Marriage bond as in strkjv @
Romans:7:2 |. {
Seek not to be loosed } (\
m
z
tei lusin \).
Present active imperative with negative \
m \, "
Do not be seeking release " (\
lusin \)
from the marriage bond ,
old word ,
here only in N .
T . {
Seek not a wife } (\
m
z
tei gunaika \).
Same construction ,
Do not be seeking a wife .
Bachelors as well as widowers are included in \
lelusai \ (
loosed ,
perfect passive indicative of \
lu \).
This advice of Paul he only urges "
because of the present necessity " (
verse 26 |).
Whether he held on to this opinion later one does not know .
Certainly he gives the noblest view of marriage in strkjv @
Ephesians:5:22-33 |.
Paul does not present it as his opinion for all men at all times .
Men feel it their duty to seek a wife .
rwp @
1Corinthians:7:28 @{
But and if thou marry } (\
ean de kai gam
s
is \).
Condition of the third class ,
undetermined with prospect of being determined ,
with the ingressive first aorist (
late form )
active subjunctive with \
ean \: "
But if thou also commit matrimony or get married ,"
in spite of Paul '
s advice to the contrary . {
Thou hast not sinned } (\
ouch h
martes \).
Second aorist active indicative of \
hamartan \,
to sin ,
to miss a mark .
Here either Paul uses the timeless (
gnomic )
aorist indicative or by a swift transition he changes the standpoint (
proleptic )
in the conclusion from the future (
in the condition )
to the past .
Such mixed conditions are common (
Robertson ,
_Grammar_
,
pp .
1020 ,
1023 ).
Precisely the same construction occurs with the case of the virgin (\
parthenos \)
except that the old form of the first aorist subjunctive (\
g
m
i \)
occurs in place of the late \
gam
s
i \
above .
The MSS .
interchange both examples .
There is no special point in the difference in the forms . {
Shall have tribulation in the flesh } (\
thlipsin t
i sarki hexousin \).
Emphatic position of \
thlipsin \ (
pressure ).
See strkjv @
2Corinthians:12:7 | \
skolops t
i sarki \ (
thorn in the flesh ). {
And I would spare you } (\
eg
de hum
n pheidomai \).
Possibly conative present middle indicative ,
I am trying to spare you like \
agei \
in strkjv @
Romans:2:4 |
and \
dikaiousthe \
in strkjv @
Galatians:5:4 |.
rwp @
1Corinthians:7:29 @{
But this I say } (\
touto de ph
mi \.
Note \
ph
mi \
here rather than \
leg \ (
verses 8 ,
12 |).
A new turn is here given to the argument about the present necessity . {
The time is shortened } (\
ho kairos sunestalmenos estin \).
Perfect periphrastic passive indicative of \
sustell \,
old verb to place together ,
to draw together .
Only twice in the N .
T .,
here and strkjv @
Acts:5:6 |
which see .
Found in the papyri for curtailing expenses .
Calvin takes it for the shortness of human life ,
but apparently Paul pictures the foreshortening of time (
opportunity )
because of the possible nearness of and hope for the second coming .
But in Philippians Paul faces death as his fate (
Phillipians:1:21-26 |),
though still looking for the coming of Christ (
3:20 |). {
That henceforth } (\
to loipon hina \).
Proleptic position of \
to loipon \
before \
hina \
and in the accusative of general reference and \
hina \
has the notion of result rather than purpose (
Robertson ,
_Grammar_
,
p .
997 ). {
As though they had none } (\
h
s m
echontes \).
This use of \
h
s \
with the participle for an assumed condition is regular and \
m \
in the _Koin
_
is the normal negative of the participle .
Songs:the idiom runs on through verse 31 |.
rwp @
1Corinthians:7:30 @{
As though they possessed not } (\
h
s m
katechontes \).
See this use of \
katech \,
old verb to hold down (
Luke:14:9 |),
to keep fast ,
to possess ,
in strkjv @
2Corinthians:6:10 |.
Paul means that all earthly relations are to hang loosely about us in view of the second coming .
rwp @
1Corinthians:7:31 @{
Those that use the world } (\
hoi chr
menoi ton kosmon \).
Old verb \
chraomai \,
usually with the instrumental case ,
but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (
Robertson ,
_Grammar_
,
p .
468 ). {
As not abusing it } (\
h
s m
katachr
menoi \).
Perfective use of \
kata \
in composition ,
old verb ,
but here only in N .
T .,
to use up ,
use to the full .
Papyri give examples of this sense .
This is more likely the idea than "
abusing "
it . {
For the fashion of this world passeth away } (\
paragei gar to sch
ma tou kosmou toutou \).
Cf .
strkjv @
1John:2:17 |. \
Sch
ma \
is the _habitus_
,
the outward appearance ,
old word ,
in N .
T .
only here and strkjv @
Phillipians:2:7f |. \
Paragei \ (
old word )
means "
passes along "
like a moving panorama (
movie show !).
Used of Jesus passing by in Jericho (
Matthew:20:30 |).
rwp @
1Corinthians:7:32 @{
Free from cares } (\
amerimnous \).
Old compound adjective (\
a \
privative and \
merimna \,
anxiety ).
In N .
T .
only here and strkjv @
Matthew:28:14 |
which see . {
The things of the Lord } (\
ta tou Kuriou \).
The ideal state (
so as to the widow and the virgin in verse 33 |),
but even the unmarried do let the cares of the world choke the word (
Mark:4:19 |). {
How he may please the Lord } (\
p
s ares
i t
i Kuri
i \).
Deliberative subjunctive with \
p
s \
retained in an indirect question .
Dative case of \
Kuri
i \.
Same construction in verse 33 |
with \
p
s ares
i t
i gunaiki \ (
his wife )
and in 34 | \
p
s ares
i t
i andri \ (
her husband ).
rwp @
1Corinthians:7:34 @{
And there is a difference also between the wife and the virgin } (\
kai memeristai kai h
gun
kai h
parthenos \).
But the text here is very uncertain ,
almost hopelessly so .
Westcott and Hort put \
kai memeristai \
in verse 33 |
and begin a new sentence with \
kai h
gun \
and add \
h
agamos \
after \
h
gun \,
meaning "
the widow and the virgin each is anxious for the things of the Lord "
like the unmarried man (\
ho agamos \,
bachelor or widow )
in verse 32 |.
Possibly so ,
but the MSS .
vary greatly at every point .
At any rate Paul '
s point is that the married woman is more disposed to care for the things of the world .
But ,
alas ,
how many unmarried women (
virgins and widows )
are after the things of the world today and lead a fast and giddy life .
rwp @
1Corinthians:7:35 @{
For your own profit } (\
pros to hum
n aut
n sumphoron \).
Old adjective ,
advantageous ,
with neuter article here as substantive ,
from verb \
sumpher \.
In N .
T .
here only and strkjv @
10:33 |.
Note reflexive plural form \
hum
n aut
n \. {
Not that I may cast a snare upon you } (\
ouch hina brochon humin epibal \). \
Brochon \
is a noose or slip-knot used for lassoing animals ,
old word ,
only here in N .
T .
Papyri have an example "
hanged by a noose ." \
Epibal \
is second aorist active subjunctive of \
epiball \,
old verb to cast upon .
Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married . {
For that which is seemly } (\
pros to eusch
mon \).
Old adjective (\
eu \,
well , \
sch
m
n \,
shapely ,
comely ,
from \
sch
ma \,
figure ).
For the purpose of decorum . {
Attend upon the Lord } (\
euparedron \).
Adjective construed with \
pros to \,
before ,
late word (
Hesychius )
from \
eu \,
well ,
and \
paredros \,
sitting beside , "
for the good position beside the Lord " (
associative instrumental case of \
Kuri
i \).
Cf .
Mary sitting at the feet of Jesus (
Luke:10:39 |). {
Without distraction } (\
aperispast
s \).
Late adverb (
Polybius ,
Plutarch ,
LXX )
from the adjective \
aperispastos \ (
common in the papyri )
from \
a \
privative and \
perispa \,
to draw around (
Luke:10:40 |).
rwp @
1Corinthians:7:36 @{
That he behaveth himself unseemly } (\
asch
monein \).
Old verb ,
here only in N .
T .,
from \
asch
m
n \ (
1Corinthians:12:23 |),
from \
a \
privative and \
sch
ma \.
Occurs in the papyri .
Infinitive in indirect discourse after \
nomizei \ (
thinks )
with \
ei \ (
condition of first class ,
assumed as true ). {
If she be past the flower of her age } (\
ean
i huperakmos \).
Old word ,
only here in N .
T .,
from \
huper \ (
over )
and \
akm \ (
prime or bloom of life ),
past the bloom of youth ,
_superadultus_
(
Vulgate ).
Compound adjective with feminine form like masculine .
Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry . {
If need so requireth } (\
kai hout
s opheilei ginesthai \). "
And it ought to happen ."
Paul has discussed the problem of marriage for virgins on the grounds of expediency .
Now he faces the question where the daughter wishes to marry and there is no serious objection to it .
The father is advised to consent .
Roman and Greek fathers had the control of the marriage of their daughters . "
My marriage is my father '
s care ;
it is not for me to decide about that " (
Hermione in Euripides '
_Andromache_
,
987 ). {
Let them marry } (\
gameit
san \).
Present active plural imperative (
long form ).
rwp @
1Corinthians:7:37 @{
To keep his own virgin daughter } (\
t
rein t
n heautou parthenon \).
This means the case when the virgin daughter does not wish to marry and the father agrees with her , {
he shall do well } (\
kal
s poi
sei \).
rwp @
1Corinthians:7:38 @{
Doeth well } (\
kal
s poiei \).
Songs:Paul commends the father who gives his daughter in marriage (\
gamizei \).
This verb \
gamiz \
has not been found outside the N .
T .
See on ¯
Matthew:22:30 |. {
Shall do better } (\
kreisson poi
sei \).
In view of the present distress (
7:26 |)
and the shortened time (
7:29 |).
And yet ,
when all is said ,
Paul leaves the whole problem of getting married an open question to be settled by each individual case .
rwp @
1Corinthians:7:39 @{
For so long time as her husband liveth } (\
eph '
hoson chronon z
i ho an
r aut
s \).
While he lives (\
t
i z
nti andri \)
Paul says in strkjv @
Romans:7:2 |.
This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands .
There is a screw loose somewhere .
Paul here treats as a sort of addendum the remarriage of widows .
He will discuss it again in strkjv @
1Timothy:5:9-13 |
and then he will advise younger widows to marry .
Paul leaves her free here also to be married again , "
only in the Lord " (\
monon en Kuri
i \).
Every marriage ought to be "
in the Lord ." {
To be married } (\
gam
th
nai \)
is first aorist passive infinitive followed by the dative relative \
h
i \
with unexpressed antecedent \
tout
i \.
rwp @
1Corinthians:7:40 @{
Happier } (\
makari
ter \).
Comparative of \
makarios \
used in the Beatitudes (
Matthew:5:3ff .|). {
After my judgment } (\
kata t
n em
n gn
m
n \).
The same word used in verse 25 |,
not a command . {
I think } (\
dok \).
From \
doke \,
not \
nomiz \
of verse 26 |.
But he insists that he has "
the spirit of God " (\
pneuma theou \)
in the expression of his inspired judgment on this difficult ,
complicated ,
tangled problem of marriage .
But he has discharged his duty and leaves each one to decide for himself .
rwp @
1Corinthians:7:17 Changed the word "
believer "
to "
unbeliver "
Based on the context
rwp @
1Corinthians:7:21 There seems to be a misplaced ')'.
I think it should appear