55 英翻中 1 Corinthians 8 對基督徒的自由觀要警覺! 02/05/2025

55 英翻中              1 Corinthians 8                  對基督徒的自由觀要警覺!                    02/05/2025

CHAPTER SEVEN               1 Corinthians 8; 10                      Be wise for the christian liberty                      第七章                        哥林多前書 8；10                             明智地對待基督徒的自由         

After answering their questions about marriage, Paul turned to one of the most controversial subjects in the letter he received from the Corinthian church: “Can Christians eat meat that has been sacrificed to idols?” The immediate question does not interest believers today since we do not face that problem. But the wider issue of “Christian liberty” does apply to us, because we face questions that Paul never faced. Is it right for Christians to attend the theater? Should a believer have a television set in his home? To what extent can a Christian get involved in politics?              在回答了他們關於婚姻的問題後，保羅轉向了哥林多教會寫給他的信中最具爭議的話題之一：「基督徒可以吃祭過偶像的肉嗎？」由於我們不再面臨這個問題，所以當今的信徒並不對眼前的問題感興趣。但「基督教自由」這個更廣泛的問題確實適用於我們，因為我們面臨保羅從未面對過的問題。基督徒去劇院看戲合適嗎？信徒家裡應該要有電視機嗎？基督徒可以在多大程度上參與政治？                 

In 1 Corinthians 8—10, Paul enunciated four basic principles that would guide believers in making personal decisions about those “questionable” areas of the Christian life. The four principles are as follows:                                                                                                                          在哥林多前書第 8 至 10 章中，保羅闡述了四項基本原則，指導信徒對基督徒生活中那些「有問題的」領域做出個人決定。這四項原則如下：

Knowledge must be balanced by love (1 Cor. 8)                                                                                        知識必須與愛平衡（哥林多前書 8）

Authority must be balanced by discipline (1 Cor. 9)                                                                                權威必須與紀律平衡（哥林多前書 9）

Experience must be balanced by caution (1 Cor. 10:1–22)                                                                      經驗必須與謹慎相平衡（哥林多前書 10:1-22）

Freedom must be balanced by responsiblity (1 Cor. 10:23–33)                                                              自由必須與責任相平衡（哥林多前書 10:23-33）                                                                                                                                                                                                                                               As you can see, Paul addressed himself primarily to the strong Christians in the church, believers who had spiritual knowledge and experience and who understood their authority and freedom in Christ. It is the strong who must care for the weak (Rom. 14—15).                                                正如你所看到的，保羅主要向教會中堅強的基督徒講話，這些信徒擁有屬靈的知識和經驗，並且理解他們在基督裡的權威和自由。強者必須照顧弱者（羅馬書 14-15）。                                                                                                                                                                                                         The question of meats offered to idols is dealt with in 1 Corinthians 8; 10, so we will examine it in this chapter. In 1 Corinthians 9, Paul illustrated this principle of the right use.                                哥林多前書第 8 章討論了祭偶像的肉的問題； 10，因此我們將在本章中對其進行研究。在《哥林多前書》第 9 章中，保羅透過解釋自己的財務政策，闡明了正確使用權力的原則；因此我們將在下一次研究中考慮這一點。

Knowledge Must Be Balanced by Love (8:1–13)                                                                                       知識必須以愛來平衡（8:1-13）                                                                                                         

There were two sources of meat in the ancient world: the regular market (where the prices were higher) and the local temples (where meat from the sacrifices was always available). The strong members of the church realized that idols could not contaminate food, so they saved money by purchasing the cheaper meat available from the temples. Furthermore, if unconverted friends invited them to a feast at which sacrificial meat was served, the strong Christians attended it whether at the temple or in the home.                                                                                                      古代世界有兩種肉類來源：常規市場（價格較高）和當地寺廟（始終有祭祀的肉類可用）。教會的堅強成員意識到偶像不會污染食物，因此他們透過從寺廟購買更便宜的肉來省錢。此外，如果未皈依的朋友邀請他們參加提供祭祀肉食的宴會，虔誠的基督徒就會參加，無論是在寺廟還是在家裡。

All of this offended the weaker Christians. Many of them had been saved out of pagan idolatry, and they could not understand why their fellow believers would want to have anything to do with meat sacrificed to idols. (In Rom. 14—15, the weak Christians had problems over diets and holy days, but it was the same basic issue.) There was a potential division in the church, so the leaders asked Paul for counsel.                                                                                                                              這一切都冒犯了較弱的基督徒。他們中的許多人已經擺脫了異教偶像崇拜，他們無法理解為什麼他們的信徒會想要與祭祀偶像的肉有任何關係。 （在羅馬書 14-15 章中，軟弱的基督徒在飲食和聖日方面遇到了問題，但基本問題是一樣的。）教會內部可能出現分裂，因此領袖們向保羅尋求建議。

Paul called to their attention three important factors.                                                                        保羅提醒他們注意三個重要因素。

(1)  Knowledge (vv. 1–2). The Corinthians were enriched in spiritual knowledge (1 Cor. 1:5) and were, in fact, rather proud of their achievements. They knew that an idol was nothing, merely the representation of a false god who existed only in the darkened minds of those who worshipped it. The presence of an idol in a temple was no solid proof that the god existed. (Later, Paul would point out that idolatry was basically the worship of demons.) So the conclusion was logical: A nonexistent god could not contaminate food offered on his altar.                                                         （1）知識（1-2節）。哥林多人擁有豐富的精神知識（哥林多前書 1:5），事實上，他們對自己的成就相當自豪。他們知道偶像什麼都不是，只不過是假神的代表，只存在於崇拜者的黑暗心靈中。寺廟中存在偶像並不能證明神的存在。 （後來，保羅指出，偶像崇拜基本上就是崇拜惡魔。）因此，結論是合乎邏輯的：不存在的神不可能污染祭壇上供奉的食物。

So far, it is the strong Christians who are ahead. Why, then, are the weak Christians upset with them, when their position is so logical? Because you don’t always solve every problem with logic. The little child who is afraid of the dark will not be assured by arguments, especially if the adult (or older brother) adopts a superior attitude. Knowledge can be a weapon to fight with or a tool to build with, depending on how it is used. If it “puffs up” then it cannot “build up [edify].”              到目前為止，堅強的基督徒仍處於領先地位。那麼，既然他們的立場如此合乎邏輯，為什麼軟弱的基督徒會對他們感到不滿呢？因為你並不總是能用邏輯解決所有問題。害怕黑暗的小孩不會因為爭吵而感到安心，尤其是當大人（或哥哥）採取優越的態度時。知識可以成為戰鬥的武器，也可以成為建造的工具，這取決於如何使用它。如果它“自高自大”，那麼它就無法“建立[教化]”。

A know-it-all attitude is only an evidence of ignorance. The person who really knows truth is only too conscious of how much he does not know. Furthermore, it is one thing to know doctrine and quite something else to know God. It is possible to grow in Bible knowledge and yet not grow in grace or in one’s personal relationship with God. The test is love, which is the second factor Paul discussed.                                                                                                                                                    自以為無所不知的態度只不過是無知的證據。真正了解真理的人只會清楚地意識到自己不知道的東西有多少。此外，了解教義是一回事，了解上帝又是另一回事。有可能，聖經知識有所增長，但恩典或與上帝的個人關係卻沒有增長。考驗就是愛，這是保羅討論的第二個因素。

(2)  Love (vv. 3–6). Love and knowledge must go together, “speaking the truth in love” (Eph. 4:15). It has well been said, “Truth without love is brutality, but love without truth is hypocrisy.” Knowledge is power and it must be used in love. But love must always be controlled by knowledge (see Paul’s prayer in Phil. 1:9–11). The strong believers in the church had knowledge, but they were not using their knowledge in love. Instead of building up the weak saints, the strong Christians were only puffing up themselves.                                                                                        （2）愛（3-6節）。愛與知識必須並存，「用愛心說誠實話」（弗 4:15）。有句話說得好：「沒有愛的真理是殘酷的，沒有真理的愛是虛偽的。」知識就是力量，必須用愛來運用它。但愛必須始終受知識的支配（參考腓立比書 1：9-11 中保羅的禱告）。教會裡的堅定信徒擁有知識，但他們並沒有將他們的知識運用在愛中。堅強的基督徒不但沒有幫助軟弱的聖徒，反而只會自我膨脹。

Paul’s great concern was that the strong saints help the weaker saints to grow and to stop being weak saints. Some people have the false notion that the strong Christians are the ones who live by rules and regulations and who get offended when others exercise their freedom in Christ; but such is not the case. It is the weak Christians who must have the security of law and who are afraid to use their freedom in Christ. It is the weak Christians who are prone to judge and criticize stronger believers and to stumble over what they do. This, of course, makes it difficult for the strong saints to minister to their weaker brothers and sisters.                                                            保羅最關心的是，堅強的聖徒能夠幫助較弱的聖徒成長，不再是軟弱的聖徒。有些人錯誤地認為，堅強的基督徒是那些遵守規則和規定的人，當別人在基督裡行使自由時，他們會感到被冒犯；但事實並非如此。軟弱的基督徒必須得到法律的保障，並且害怕運用他們在基督裡的自由。軟弱的基督徒容易評判和批評更堅強的信徒，並容易因他們的所作所為而絆倒。當然，這使得強大的聖徒很難去服侍那些較弱的兄弟姊妹。

Experience Must Be Balanced by Caution (10:1–22)                                                                                經驗必須與謹慎相平衡（10:1-22）

Paul reminded the experienced believers who were strong in the faith that they had better not grow overconfident in their ability to overcome temptation. “Wherefore let him that thinketh he standeth take heed lest he fall” (1 Cor. 10:12). Paul used the nation of Israel as his example to warn the mature believers that their experience must be balanced by caution. He gave three warnings.                                                                                                                                                    保羅提醒那些有經驗、信心堅定的信徒，最好不要對自己戰勝誘惑的能力過於自信。 「所以自己以為站得穩的，要謹慎，免得跌倒」（哥林多前書 10:12）。保羅以以色列國為例，警告成熟的信徒，他們必須謹慎地平衡自己的經驗。他發出了三次警告。

First, he warned that privileges were no guarantee of success (vv. 1–4). Israel had been delivered from Egypt by the power of God, just as the Christian believer has been redeemed from sin. (In 1 Cor. 5:7–8, Paul had already related Passover to salvation.) Israel was identified with Moses in their Red Sea “baptism,” just as the Corinthians had been identified with Christ in their Christian baptism. Israel ate the manna from heaven and drank the water God provided, just as Christians nourish themselves on the spiritual suste[1]nance God supplies (John 6:63, 68; 7:37–39). However, these spiritual privileges did not prevent the Jews from falling into sin.                    首先，他警告說，特權並不能保證成功（第 1-4 節）。以色列已在上帝的力量下被從埃及拯救出來，正如基督教信徒已從罪中得到救贖一樣。 （在哥林多前書 5:7-8 中，保羅已經將逾越節與救贖聯繫起來。）以色列人在紅海「洗禮」中被視為摩西，就像哥林多人在基督教洗禮中被視為基督一樣。以色列人吃了天上的嗎哪，喝了上帝所賜的水，正如基督徒靠上帝所供應的精神食糧[1]來滋養自己（約翰福音 6:63, 68；7:37-39）。然而，這些精神特權並沒有阻止猶太人陷入罪惡。

There are dangers to maturity as well as to immaturity, and one of them is overconfidence. When we think we are strong, we discover that we are weak. The strong believer who eats in the temple may find himself strug[1]gling with an enemy who is too strong for him.                                          成熟和不成熟都存在危險，其中之一就是過度自信。當我們以為自己很強大時，我們才發現自己很軟弱。在寺廟裡吃飯的堅定信徒可能會發現自己正在與一個比他強大得多的敵人搏鬥。

Paul did not suggest in 1 Corinthians 10:4 that an actual rock accompanied the Jews throughout their wilderness journey, though some Jewish rabbis taught this idea. It was a spiritual rock that supplied what they needed, and that Rock was Christ. Sometimes the water came from a rock (Ex. 17:1–7; Num. 20:7–11) and at other times from a well (Num. 21:16–18). God provided the water.保羅在 (哥林多前書 10:4)  中並沒有暗示有一塊真正的岩石陪伴著猶太人完成他們的荒野之旅，儘管一些猶太拉比教導了這個想法。它是一塊精神上的磐石，滿足了他們的需要，而那塊磐石就是基督。有時水來自岩石（出 17:1-7；民 20:7-11），有時來自井裡（民 21:16-18）。上帝提供了水。

Paul issued a second warning: good beginnings do not guarantee good endings (vv. 5–12). The Jews experienced God’s miracles, and yet they failed when they were tested in the wilderness. Experience must always be balanced with caution, for we never come to the place in our Christian walk where we are free from temptation and potential failure. All of the Jews twenty years old and upward who were rescued from Egypt, except for Joshua and Caleb, died in the wilderness during their years of wandering (Num. 14:26ff.).                                                                                    保羅發出了第二個警告：好的開始並不保證好的結局（5-12節）。猶太人經歷了上帝的奇蹟，然而當他們在荒野受到考驗時卻失敗了。經驗必須始終與謹慎相平衡，因為在我們的基督徒生活中，我們永遠不會到達沒有誘惑和潛在失敗的地方。除了約書亞和迦勒之外，所有從埃及獲救的二十歲以上的猶太人都在流浪期間死在了荒野中（民數記 14:26 比照研讀）。

We can hear some of the “strong” Corinthians asking, “But what does that have to do with us?” Paul then pointed out that the Corinthian church was guilty of the same sins that the Jews committed. Because of their lust for evil things, the Corinthians were guilty of immorality (1 Cor. 6), idolatry (1 Cor. 8; 10), and murmuring against God (2 Cor. 12:20–21). Like the nation of Israel, they were tempting God and just “daring Him” to act.                                                              

Paul certainly knew his Old Testament, and his readers would recognize the events referred to. The “lusting” is found in Numbers 11:4ff., the idolatry in Exodus 32, and the fornication in Numbers 25. The Israelites often tempted God, but perhaps Numbers 21:4–6 was the reference Paul had in mind. For their complaining, see Numbers 14 and 16.                                                      

這種罪孽是嚴重的，上帝必須審判。這些叛亂者不僅有些立即死亡（參考哥林多前書 11：29-31），剩下的人也不被允許進入應許之地。他們從埃及獲救，卻無權繼承豐富的遺產。保羅並不是說他的讀者可能會失去救贖，而是擔心他們中的一些人會成為「被拋棄的人」（哥林多前書 9:27），不被上帝認可並且無法獲得任何獎賞。我聽說有一位牧師發表了一系列有關「聖徒的罪」的講道。一位教會成員顯然深信不疑，他不贊成這個系列節目，並告訴了牧師。 “畢竟，”她說，“基督徒生活中的罪與未得救的人生活中的罪是不同的。”

「是的，」牧師回答。 “更糟！”

我們絕不能認為，因為猶太人受律法約束，他們的罪就比我們更嚴重，因此要受到更嚴厲的懲罰。今天教會中的罪惡要嚴重得多，因為我們有以色列的榜樣[1]可以學習，而且我們正生活在「時代的末期」。違反法律是一回事；違背恩典而犯罪又是另一回事。

保羅的第三個警告是，如果我們聽從上帝的話語，上帝就能幫助我們戰勝誘惑（13-22節）。 上帝允許我們受到誘惑，因為祂知道我們能承受多少；如果我們信任祂並且利用它，祂總是會提供一條逃脫的方法。自以為站立得住的信徒可能會跌倒；但逃跑的信徒卻能站立。

 

 

 

This kind of sin is serious and God must judge it. Not only did some of these rebels immediately die (see 1 Cor. 11:29–31), but those who remained were not permitted to enter the Promised Land. They were saved from Egypt but were not privileged to claim their rich inheritance. Paul was not suggesting that his readers might lose their salvation, but he was afraid that some of them would be “castaways” (1 Cor. 9:27), disapproved of God and unable to receive any reward.

 

I heard about a pastor who gave a series of sermons on “The Sins of the Saints.” One member of the church, apparently under conviction, disapproved of the series and told the pastor so. “After all,” she said, “sin in the life of a Christian is different from sin in the life of an unsaved person.”

 

“Yes, it is,” the pastor replied. “It’s worse!”

 

We must not think that because the Jews were under the law that their sins were worse than ours and therefore dealt with more severely. Sin in the church today is far more serious, because we have Israel’s exam[1]ple to learn from, and we are living “at the end of the ages.” To sin against the law is one thing; to sin against grace is quite something else.

 

Paul’s third warning was that God can enable us to overcome temptation if we heed His Word (vv. 13–22).  God permits us to be tempted because He knows how much we can take; and He always provides a way to escape if we will trust Him and take advantage of it. The believer who thinks he can stand may fall; but the believer who flees will be able to stand.

 

Paul had already told his readers to “flee fornication” (1 Cor. 6:18); and now his warning is “Flee from idolatry” (1 Cor. 10:14). He explained the reason why: the idol itself is nothing, but it can be used by Satan to lead you into sin. Idolatry is demonic (Deut. 32:17; Ps. 106:37). To sit at an idol’s table could mean fellowship (“communion, partakers”) with demons. Paul was again enforcing the important doctrine of separation from sin (2 Cor. 6:1—7:1).

 

He used the Lord’s Supper as an illustration. When the believer partakes of the cup and loaf at the Lord’s table, he is, in a spiritual way, having fellowship with the body and blood of Christ. By remembering Christ’s death, the believer enters into a communion with the risen Lord. In 1 Corinthians 10:18, Paul pointed to the temple altar and sacrifices as another illustration of this truth. The application is clear: A believer cannot par[1]take of the Lord’s food (the Old Testament sacrifice, the New Testament supper) and the devil’s food (the idol’s table) without exposing himself to danger and provoking the Lord.

 

“Are we stronger than he?” (1 Cor. 10:22) is directed at the strong Christian who was sure he could enjoy his liberty in the pagan temple and not be harmed. “You may be stronger than your weaker brother,” Paul inti[1]mated, “but you are not stronger than God!” It is dangerous to play with sin and tempt God.

 

Freedom Must Be Balanced by Responsibility (10:23–33)

 

At no time did Paul deny the freedom of the mature Christian to enjoy his privileges in Christ. “All things are lawful”—but not everything is profitable, and some things lead to slavery (1 Cor. 6:12). “All things are profitable”—but some activities can cause your weaker brother to stumble (1 Cor. 8:11–13). In other words, it is a mark of maturity when we balance our freedom with responsibility; otherwise, it ceases to be freedom and becomes anarchy, lawlessness.

 

To begin with, we have a responsibility to our fel[1]low Christians in the church (1 Cor. 10:23–30). We are responsible to build others up in the faith and to seek their advantage. Philippians 2:1–4 gives the same admonition. While we do have freedom in Christ, we are not free to harm another believer.

 

Paul applied this truth to the impending question of meat offered to idols. He had already warned against a believer publicly participating in pagan feasts (1 Cor. 8:9–13), so now he dealt with private meals. In 1 Corinthians 10:25–26, he instructed the believers to ask no questions about the meat purchased at the market for use in their own homes. After all, everything comes from God (he quoted Ps. 24:1), and all food is permissible to the believer (see Mark 7:14–23; Acts 10:9–16, 28; 1 Tim. 4:3–5). The mature believer can enjoy in his own home even meat sacrificed to idols. Even if meat purchased at the regular market originally came from the temple (which was often the case), he would not be harmed.

 

But what about those times when the believer is the guest in the home of an unbeliever? Paul handled that problem in 1 Corinthians 10:27–30. If the Christian feels disposed to go (Paul did not make this decision a matter of great import), he should eat whatever is set before him and ask no questions (see Luke 10:8; 1 Tim. 6:17). However, there may be present at the meal one of the weaker brothers or sisters who wants to avoid meat offered to idols, and who has done some investigating. If this weaker saint informs the stronger Christian that the meat indeed has been offered to idols, then the stronger saint must not eat it. If he did, he would cause the weaker believer to stumble and possibly to sin.

 

Paul anticipated the objections. “Why should I not enjoy food for which I give thanks? Why should my liberty be curtailed because of another person’s weak conscience?” His reply introduced the second responsibility we have: We are responsible to glorify God in all things (1 Cor. 10:31). We cannot glorify God by causing another Christian to stumble. To be sure, our own conscience may be strong enough for us to participate in some activity and not be harmed. But we dare not use our freedom in Christ in any way that will injure a fellow Christian.

 

But there is a third responsibility that ties in with the first two: We are responsible to seek to win the lost (1 Cor. 10:32–33). We must not make it difficult either for Jews or Gentiles to trust the Lord, or for other members of the church to witness for the Lord. We must not live to seek our own benefit (“profit”), but also the benefit of others, that they might be saved.

 

When Paul wrote, “I please all men in all things” (1 Cor. 10:33), he was not suggesting that he was a compromiser or a man-pleaser (see Gal. 1:10). He was affirming the fact that his life and ministry were centered on helping others rather than on promoting himself and his own desires.

 

Before we leave this important section, we ought to note the fact that Paul probably appeared inconsistent to those who did not understand his principles of Christian living. At times, he would eat what the Gentiles were eating. At other times, he would eat only “kosher” food with the Jews. But instead of being inconsistent, he was actually living consistently by the principles he laid down in these chapters. A weather vane seems inconsistent, first pointing in one direction and then in another. But a weather vane is always consistent: it always points toward the direction where the wind is blowing. That is what makes it useful.

 

Are there some things that a mature Christian can do in the privacy of his own home that he would not do in public? Yes, provided they do not harm him personally and he does not tempt the Lord. I know a couple who, when their children were small, eliminated all games from their home that used either cards or dice. When their children were more mature, they were permitted to play those games.

 

As Christians, we do have freedom. This freedom was purchased for us by Jesus Christ, so it is very precious. Freedom comes from knowledge: “And ye shall know the truth, and the truth shall make you free” (John 8:32). The more we understand about the atom, for example, the more freedom we have to use it wisely. However, knowledge must be balanced by love; other[1]wise, it will tear down instead of build up.

 

The strong Christian not only has knowledge, but he also has experience. He can look back and see how the Lord has dealt with him through the years. But he must be careful, for experience must be balanced with caution. Take heed, lest you fall! The strong Christian knows that he has this freedom, but he also knows that freedom involves responsibility. I have the freedom, for example, to take my car out of the garage and drive it on the highway; but I must drive it responsibly. I am not free to drive at any speed on my street; nor am I free to ignore the traffic signs along the way.

 

Out of these chapters come several “tests” we may apply to our own decisions and activities.

 

“All things are lawful,” but—

 

1. Will they lead to freedom or slavery? (1 Cor. 6:12)

2. Will they make me a stumbling block or a stepping-stone? (1 Cor. 8:13)

3. Will they build me up or tear me down? (1 Cor. 10:23)

4. Will they only please me, or will they glorify Christ? (1 Cor. 10:31)

5. Will they help to win the lost to Christ or turn them away? (1 Cor. 10:33)

 

The way we use our freedom and relate to others indicates whether we are mature in Christ. Strong and weak Christians need to work together in love to edify one another and glorify Jesus Christ.

54 英翻中 1 Corinthians 7 在基督徒的婚姻上要有智慧 01/05/2025

54  英翻中                1 Corinthians 7               在基督徒的婚姻上要有智慧                  01/05/2025

CHAPTER SIX               1 Corinthians 7                  BE WISE ABOUT CHRISTIAN MARRIAGE        第 6 章                           哥林多前书 7                      在基督徒的婚姻上要有智慧

Up to this point, Paul had been dealing with the sins reported to be known in the Corinthian con[1]gregation. Now he takes up the questions about which they had written to him: marriage (1 Cor. 7:1, 25), food offered to idols (1 Cor. 8:1), spiritual gifts (1 Cor. 12:1), the resurrection of the dead (1 Cor. 15:1), and the missionary offering for the Jews (1 Cor. 16:1).                                          到目前为止，保罗一直在处理据报道在哥林多会众中所知道的罪。现在他开始回答他们写给他的问题：婚姻（林前 7:1, 25），祭祀偶像的食物（林前 8:1），属灵恩赐（林前 12:1），死者的复活（林前 15:1），以及为犹太人提供的传教祭（林前 16:1）。 

As you study 1 Corinthians 7, please keep in mind that Paul is replying to definite questions. He is not spelling out a complete “theology of marriage” in one chapter. It is necessary to consider as well what the rest of the Bible has to say about this important subject.                                              当你学习哥林多前书第 7 章时，请记住保罗是在回答明确的问题。他并没有在一章中阐明完整的“婚姻神学”。有必要考虑圣经其余部分对这个重要主题的看法。 

Some liberal critics have accused Paul of being against both marriage and women. These accusations are not true, of course. Nor is it true that in 1 Corinthians 7:6, 10, 12, and 25 Paul was disclaiming divine inspiration for what he wrote. Rather, he was referring to what Jesus taught when He was on earth (Matt. 5:31–32; 19:1–12; Mark 10:1–12; Luke 16:18). Paul had to answer some questions that Jesus never discussed; but when a question arose that the Lord had dealt with, Paul referred to His words. Instead of disclaiming inspiration, Paul claimed that what he wrote was equal in authority to what Christ taught.                                                                               一些自由派批评家指责保罗反对婚姻和女性。当然，这些指控并不属实。在哥林多前书 7:6、10、12 和 25 节中，保罗否认他所写的内容是神的默示，这也不是真的。相反，他指的是耶稣在世时所教导的（马太福音 5：31-32；19：1-12；马可福音 10：1-12；路加福音 16：18）。保罗必须回答一些耶稣从未讨论过的问题。但是当主处理了一个问题时，保罗提到了他的话。保罗没有否认默示，而是声称他所写的与基督所教导的具有同等的权威。

Paul explained God’s will concerning Christian marriage, and he addressed his counsel to three different groups of believers.                                                                                                                      保罗解释了上帝对基督徒婚姻的旨意，他向三组不同的信徒提出了他的忠告。 

1.  Christians Married to Christians (7:1–11)                                                                                            1. 基督徒嫁给基督徒（7:1-11） 

Apparently one of the questions the church asked was, “Is celibacy [remaining unmarried] more spiritual than marriage?” Paul replied that it is good for a man or a woman to have the gift of celibacy, but the celibate state is not better than marriage, nor is it the best state for everybody. Dr. Kenneth Wuest translated Paul’s reply, “It is perfectly proper, honorable, morally befit[1]ting for a man to live in strict celibacy.”                                                                                                        显然，教会提出的问题之一是，“独身[未婚]比婚姻更属灵吗？”保罗回答说，男人或女人有独身的恩赐是好的，但独身的状态并不比结婚好，也不是对每个人最好的状态。肯尼思·伍斯特博士翻译了保罗的回答：“一个人过严格的独身生活是完全正确、可敬、道德上合适的。” 

First Corinthians 7:6 makes it clear that celibacy is permitted, but it is not commanded; and 1 Corinthians 7:7 informs us that not everybody has the gift of remaining celibate. This ties in with our Lord’s teaching in Matthew 19:10–12, where “eunuchs” refers to those who abstain from marriage. “It is not good that the man should be alone” (Gen. 2:18) is generally true for most people; but some have been called to a life of singleness for one reason or another. Their singleness is not “subspiritual” or “superspiritual.” It all depends on the will of God.                                        哥林多前书 7:6 清楚地表明，独身是允许的，但不是命令的。哥林多前书 7:7 告诉我们，并不是每个人都有保持独身的天赋。这与我们主在马太福音 19：10-12 中的教导有关，其中“太监”是指不结婚的人。 “那人独居不好”（创世记 2:18）对大多数人来说通常是正确的。但有些人因为某种原因被召唤过单身生活。他们的单身不是“超灵的”或“超灵的”。这一切都取决于上帝的旨意。 

One purpose for marriage is “to avoid fornication.” First Corinthians 7:2 makes it clear that God does not approve either of polygamy or homosexual “mar[1]riages.” One man married to one woman has been God’s pattern from the first. However, the husband and wife must not abuse the privilege of sexual love that is a normal part of marriage. The wife’s body belongs to the husband, and the husband’s body to the wife; and each must be considerate of the other. Sexual love is a beautiful tool to build with, not a weapon to fight with. To refuse each other is to commit robbery (see 1 Thess. 4:6) and to invite Satan to tempt the partners to seek their satisfaction elsewhere.      结婚的目的之一是“避免奸淫”。哥林多前书 7:2 清楚表明，上帝不赞成一夫多妻制或同性恋“婚姻”。一个男人娶一个女人，从一开始就是上帝的模式。但是，夫妻不得滥用作为婚姻正常组成部分的性爱的特权。妻子的身体属于丈夫，丈夫的身体属于妻子；并且每个人都必须考虑对方。性爱是一个美丽的工具，而不是战斗的武器。拒绝对方就是抢劫（见帖前 4:6）并邀请撒旦引诱伴侣到别处寻求满足。 

As in all things, the spiritual must govern the physical; for our bodies are God’s temples. The husband and wife may abstain in order to devote their full interest to prayer and fasting (1 Cor. 7:5); but they must not use this as an excuse for prolonged separation. Paul is encouraging Christian partners to be “in tune” with each other in matters both spiritual and physical.                与所有事物一样，精神必须支配物质。因为我们的身体是神的殿。丈夫和妻子可以弃权，以便将全部兴趣投入到祈祷和禁食中（林前 7:5）；但他们绝不能以此为借口长期分开。保罗鼓励基督徒伙伴在属灵和物质方面彼此“协调一致”。

In 1 Corinthians 7:8–9, Paul applied the principle stated in 1 Corinthians 7:1 to single believers and wid[1]ows: If you cannot control yourself, then marry.                                                                在哥林多前书 7:8-9 中，保罗将哥林多前书 7:1 中所述的原则应用于单身信徒和寡妇：如果你不能控制自己，就结婚。 

Not only did the church ask about celibacy, but they also asked Paul about divorce. Since Jesus had dealt with this question, Paul cited His teaching: Husbands and wives are not to divorce each other (see also 1 Cor. 7:39). If divorce does occur, the parties should remain unmarried or seek reconciliation.                                                                                                                                            教会不仅询问了独身的问题，还询问了保罗离婚的问题。由于耶稣已经处理了这个问题，保罗引用了他的教导：丈夫和妻子不可离婚（另见林前 7:39）。如果确实发生离婚，双方应保持未婚或寻求和解。

This is, of course, the ideal for marriage. Jesus did make one exception: If one party was guilty of fornication, this could be grounds for divorce. Far better that there be confession, forgiveness, and reconciliation; but if these are out of the question, then the innocent party may get a divorce. However, divorce is the last option; first, every means available should be used to restore the marriage.                                                                                                                                                      这当然是理想的婚姻。耶稣确实开了一个例外：如果一方犯了奸淫罪，这可能是离婚的理由。认罪、宽恕与和解要好得多；但如果这些都不成问题，那么无辜的一方可能会离婚。然而，离婚是最后的选择；首先，应尽一切可能恢复婚姻。 

It has been my experience as a pastor that when a husband and wife are yielded to the Lord, and when they seek to please each other in the marriage relationship, the marriage will be so satisfying that neither partner would think of looking elsewhere for fulfill[1]ment. “There are no sex problems in marriage,” a Christian counselor once told me, “only personality problems with sex as one of the symptoms.” The pres[1]ent frightening trend of increased divorces among Christians (and even among the clergy) must break the heart of God.                                                  我作为牧师的经验是，当一对夫妻顺服主，在婚姻关系中寻求彼此取悦时，婚姻会如此令人满意，以至于任何一方都不会想到别处寻求满足. “婚姻中没有性问题，”一位基督教顾问曾经告诉我，“只有以性为症状之一的人格问题。”目前基督徒（甚至神职人员）离婚增加的可怕趋势必然伤透了上帝的心。 

2.  Christians Married to Non-Christians (7:12–24)                                                                                2. 基督徒嫁给非基督徒(7:12–24) 

Some of the members of the Corinthian church were saved after they had been married, but their mates had not yet been converted. No doubt, some of these believers were having a difficult time at home; and they asked Paul, “Must we remain married to unsaved partners? Doesn’t our conversion alter things?”                                                                                                                            哥林多教会的一些成员在结婚后得救了，但他们的配偶还没有悔改。毫无疑问，这些信徒中的一些人在家中度过了一段艰难的时光。他们问保罗：“我们必须继续与未得救的伴侣结婚吗？我们的转变不会改变事情吗？” 

Paul replied that they were to remain with their unconverted mates so long as their mates were willing to live with them. Salvation does not alter the marriage state; if anything, it ought to enhance the marriage relationship. (Note Peter’s counsel to wives with unsaved husbands in 1 Peter 3:1–6.) Since marriage is basically a physical relationship (“they shall be one flesh,” Gen. 2:24), it can only be broken by a physical cause. Adultery and death would be two such causes (1 Cor. 7:39).                                                                                                                                                    保罗回答说，只要他们的配偶愿意和他们一起生活，他们就应该和他们未悔改的配偶在一起。救恩不会改变婚姻状态；如果有的话，它应该加强婚姻关系。 （请注意彼得在彼得前书 3:1-6 中对丈夫未得救的妻子的忠告。）由于婚姻基本上是一种肉体关系（“他们将成为一体”，创世记 2:24），它只能被肉体打破。原因。通奸和死亡将是两个这样的原因（林前 7:39）。 

It is an act of disobedience for a Christian knowingly to marry an unsaved person (note “only in the Lord” in 1 Cor. 7:39; 2 Cor. 6:14). But if a person becomes a Christian after marriage, he should not use that as an excuse to break up the marriage just to avoid problems. In fact, Paul emphasized the fact that the Christian partner could have a spiritual influence on the unsaved mate. First Corinthians 7:14 does not teach that the unsaved partner is saved because of the believing mate, since each person must individually decide for Christ. Rather, it means that the believer exerts a spiritual influence in the home that can lead to the salvation of the lost partner.    一个基督徒故意嫁给一个未得救的人是一种不服从的行为（注意“只在主里”在 1 Cor. 7:39; 2 Cor. 6:14）。但如果一个人结婚后成为基督徒，他不应该以此为借口，为了避免问题而破坏婚姻。事实上，保罗强调基督徒伴侣可以对未得救的配偶产生属灵影响。哥林多前书 7:14 并没有教导未得救的伴侣因相信的配偶而得救，因为每个人都必须单独为基督做出决定。相反，它意味着信徒在家中发挥属灵影响力，可以导致失去的伴侣得救。 

What about the children? Again, the emphasis is on the influence of the godly partner. The believing husband or wife must not give up. In my own ministry, I have seen devoted Christians live for Christ in dividedhomes and eventually see their loved ones trust the Savior.                        孩子们呢？同样，重点是敬虔伙伴的影响。信主的丈夫或妻子不能放弃。在我自己的事工中，我看到虔诚的基督徒在分裂的家庭中为基督而活，并最终看到他们所爱的人信靠救主。 

Salvation does not change the marriage state. If the wife’s becoming a Christian annulled the marriage, then the children in the home would become illegitimate (“unclean” in 1 Cor. 7:14). Instead, these children may one day be saved if the Christian mate is faithful to the Lord.            救恩不会改变婚姻的状态。如果妻子成为基督徒使婚姻无效，那么家里的孩子就会成为私生子（林前 7:14 中的“不洁”）。相反，如果基督徒伴侣忠于主，这些孩子有一天可能会得救。 

It is difficult for us who are accustomed to the Christian faith to realize the impact that this new doctrine had on the Roman world. Here was a teaching for every person, regardless of race or social status. The church was perhaps the only assembly in the Roman Empire where slaves and freemen, men and women, rich and poor, could fellowship on an equal basis (Gal. 3:28). However, this new equality also brought with it some misunderstandings and problems; and some of these Paul dealt with in 1 Corinthians 7:17–24.                                                                                              对于我们这些习惯了基督教信仰的人来说，很难意识到这种新教义对罗马世界的影响。这是对每个人的教导，不分种族或社会地位。教会可能是罗马帝国唯一一个让奴隶和自由人、男人和女人、富人和穷人能够平等相交的集会（加拉太书 3:28）。但是，这种新的平等也带来了一些误解和问题；保罗在哥林多前书 7:17-24 中谈到了其中的一些。 

The principle that Paul laid down was this: Even though Christians are all one in Christ, each believer should remain in the same calling he was in when the Lord saved him. Jewish believers should not try to become Gentiles (by erasing the physical mark of the covenant), and Gentiles should not try to become Jews (by being circumcised). Slaves should not demand freedom from their Christian masters, just because of their equality in Christ. However, Paul did advise Christian slaves to secure their freedom if at all possible, probably by purchase. This same principle would apply to Christians married to unsaved mates.                                                          保罗提出的原则是：即使基督徒在基督里都合而为一，但每个信徒都应该保持与主拯救他时相同的呼召。犹太信徒不应该试图成为外邦人（通过抹去圣约的物理标记），外邦人也不应该试图成为犹太人（通过受割礼）。奴隶不应该仅仅因为他们在基督里的平等而要求他们的基督徒主人获得自由。然而，保罗确实建议基督徒奴隶尽可能通过购买来获得自由。同样的原则也适用于与未得救配偶结婚的基督徒。 

But suppose the unsaved mate leaves the home? First Corinthians 7:15 gives the answer: The Christian partner is not obligated to keep the home together. We are called to peace, and we should do all we can to live in peace (Rom. 12:18); but there comes a time in some situations where peace is impossible. If the unsaved mate separates from his or her partner, there is little the Christian can do except to pray and continue faithful to the Lord.                                                      但是假设未得救的伴侣离开了家？哥林多前书 7 章 15 节给出了答案：基督徒伴侣没有义务将家保持在一起。我们被召唤和平，我们应该尽我们所能和平地生活（罗马书 12:18）；但在某些情况下，和平是不可能的。如果未得救的配偶与他或她的伴侣分离，基督徒除了祈祷和继续忠于主之外，几乎无能为力。 

Does separation then give the Christian mate the right to divorce and remarriage? Paul did not say so. What if the unconverted mate ends up living with another partner? That would constitute adultery and give grounds for divorce. But even then, 1 Corinthians 7:10–11 would encourage forgiveness and restoration. Paul did not deal with every possible situation. He laid down spiritual principles, not a list of rules.                                                                                                                    那么分居是否赋予基督徒配偶离婚和再婚的权利？保罗没有这么说。如果未皈依的配偶最终与另一个伴侣生活在一起怎么办？这将构成通奸并成为离婚的理由。但即便如此，哥林多前书 7:10-11 也会鼓励宽恕和恢复。保罗没有处理所有可能的情况。他制定了精神原则，而不是规则清单。 

We are prone to think that a change in circum[1]stances is always the answer to a problem. But the problem is usually within us and not around us. The heart of every problem is the problem in the heart. I have watched couples go through divorce and seek happiness in new circumstances, only to discover that they carried their problems with them. A Christian lawyer once told me, “About the only people who profit from divorces are the attorneys!”                                                  我们倾向于认为环境的改变总是问题的答案。但问题通常在我们内部，而不是在我们周围。每个问题的核心都是内心的问题。我看过夫妻离婚并在新的环境中寻求幸福，却发现他们带着他们的问题。一位基督徒律师曾经告诉我，“只有律师才能从离婚中获利！” 

3.  Unmarried Christians (7:25–40)                                                                                                          3. 未婚基督徒（7:25-40） 

Paul had already addressed a brief word to this group in 1 Corinthians 7:8–9, but in this closing section of the chapter, he went into greater detail. Their question was, “Must a Christian get married? What about the unmarried women in the church who are not getting any younger?” (see 1 Cor. 7:36). Perhaps Paul addressed this section primarily to the parents of marriageable girls. Since Jesus did not give any special teaching on this topic, Paul gave his counsel as one taught of the Lord. He asked them to consider several factors when they made their decision about marriage.                                                                                                                                        保罗已经在哥林多前书 7:8-9 中向这群人讲了一个简短的话，但在本章的结尾部分，他更详细地讲了话。他们的问题是：“基督徒必须结婚吗？教会里那些没有变年轻的未婚女性怎么办？” （见 1 Cor. 7:36）。或许保罗主要针对已婚女孩的父母讲这部分内容。由于耶稣没有就这个话题给出任何特别的教导，所以保罗给出了他的忠告，作为主所教导的人。他要求他们在决定结婚时考虑几个因素。 

First, consider the present circumstances (vv. 25–31). It was a time of distress (1 Cor. 7:26) when society was going through change (1 Cor. 7:31). There was not much time left for serving the Lord (1 Cor. 7:29). It is possible that there were political and economic pressures in Corinth about which we have no information. In view of the difficulties, it would be bet[1]ter for a person to be unmarried. However, this did not mean that married people should seek a divorce (1 Cor. 7:27). Paul’s counsel was to the unmarried.                                                                                                        首先，考虑目前的情况（25-31 节）。当社会正在经历变革（林前 7:31）时，这是一个痛苦的时期（林前 7:26）。事奉主的时间不多了（林前 7:29）。科林斯可能存在我们不知道的政治和经济压力。鉴于困难，一个人最好是未婚。然而，这并不意味着已婚人士应该寻求离婚（林前 7:27）。保罗的忠告是针对未婚者的。 

This did not mean that nobody should get married; but those who do marry must be ready to accept the trials that will accompany it (1 Cor. 7:28). In fact, the situation might become so difficult that even those already married will have to live as though they were not married (1 Cor. 7:29). Perhaps Paul was referring to husbands and wives being separated from each other because of economic distress or persecution.                                                                                                          这并不意味着没有人应该结婚。但结婚的人必须准备好接受随之而来的考验（林前 7:28）。事实上，情况可能会变得如此困难，以至于即使那些已经结婚的人也不得不像没有结婚一样生活（林前 7:29）。也许保罗指的是因为经济困难或迫害而分开的丈夫和妻子。 

To consider the circumstances is good counsel for engaged people today. The average age for first-time brides and grooms is climbing, which suggests that couples are waiting longer to get married. In my pas[1]toral premarital counseling, I used to remind couples that the cheapest thing in a wedding was the marriage license. From then on, the prices would go up!                                          对于当今敬业的人来说，考虑环境是很好的建议。第一次结婚的新娘和新郎的平均年龄正在攀升，这表明夫妻等待结婚的时间更长。在牧师的婚前辅导中，我曾经提醒夫妻，婚礼中最便宜的东西就是结婚证。从此，物价上涨！ 

Second, face the responsibilities honestly (vv. 32–35). The emphasis in this paragraph is on the word care, which means “to be anxious, to be pulled in different directions.” It is impossible for two people to live together without burdens of one kind or another, but there is no need to rush into marriage and create more problems. Marriage requires a measure of maturity, and age is no guarantee of maturity.                                                                                                                              第二，诚实地面对责任（32-35 节）。这一段的重点是关心这个词，意思是“焦虑，被拉向不同的方向”。两个人不可能没有一种或另一种负担的生活在一起，但没有必要贸然结婚，制造更多的问题。婚姻需要一定程度的成熟度，而年龄并不能保证成熟度。 

Once again, Paul emphasized living for the Lord. He did not suggest that it was impossible for a man or a woman to be married and serve God acceptably, because we know too many people who have done it. But the married servant of God must consider his or her mate, as well as the children God may give them; and this could lead to distraction. It is a fact of history that both John Wesley and George Whitefield might have been better off had they remained single—Wesley’s wife finally left him, and Whitefield traveled so much that his wife was often alone for long periods of time.                                                                                                                                  保罗再一次强调为主而活。他并没有暗示男人或女人不可能结婚并可接受地侍奉上帝，因为我们知道有太多人这样做了。但上帝的已婚仆人必须考虑他或她的配偶，以及上帝可能赐给他们的孩子；这可能会导致分心。历史事实是，如果约翰·卫斯理和乔治·怀特菲尔德保持单身，他们可能会过得更好——卫斯理的妻子终于离开了他，而怀特菲尔德经常旅行，以至于他的妻子经常独自一人很长一段时间。 

It is possible to please both the Lord and your mate, if you are yielded to Christ and obeying the Word. Many of us have discovered that a happy home and satisfying marriage are a wonderful encouragement in the difficulties of Christian service. A well-known Scottish preacher was experiencing a great deal of public criticism because of a stand he took on a certain issue, and almost every day there was a negative report in the newspapers. A friend met him one day and asked, “How are you able to carry on in the face of this opposition?” The man replied quietly, “I am happy at home.”                                                                                                                                    如果你顺服基督并顺服神的话语，你就有可能同时取悦主和你的配偶。我们中的许多人都发现，幸福的家庭和美满的婚姻是基督徒服务困难中的极好鼓励。一位著名的苏格兰传教士因为在某个问题上的立场而饱受舆论的批评，几乎每天都有报刊上的负面报道。有一天，一位朋友遇到他，问他：“面对这种反对，你怎么能坚持下去？”男人轻声回答：“我在家很开心。” 

Unmarried believers who feel a call to serve God should examine their own hearts to see if marriage will help or hinder their ministry. They must also be careful to wed mates who feel a like call to serve God. Each person has his own gift and calling from God and must be obedient to His Word.                                                                                                                                                          未婚的信徒，如果感到蒙召服侍上帝，应该审视自己的内心，看看婚姻是帮助还是阻碍他们的事工。他们还必须小心地与那些感受到类似呼召服务上帝的配偶结婚。每个人都有自己的天赋和来自上帝的呼召，必须服从他的话语。 

Third, each situation is unique (vv. 36–38). Paul addressed here the fathers of the unmarried girls. In that day, it was the parents who arranged the marriages, the father in particular (2 Cor. 11:2). Paul had already said in 1 Corinthians 7:35 that he was not laying down an ironclad rule for everybody to follow, regardless of circumstances. Now he made it clear that the father had freedom of choice whether or not he would give his daughter in marriage.                                          第三，每种情况都是独一无二的（36-38 节）。保罗在这里向未婚女孩的父亲讲话。在那一天，安排婚姻的是父母，尤其是父亲（林后 11:2）。保罗在哥林多前书 7:35 中已经说过，他并没有制定一个铁定的规则让每个人都遵循，无论情况如何。现在他明确表示，父亲可以自由选择是否将女儿嫁给他。 

I have noticed that often in churches marriages come in “packs.” One couple gets engaged and before long four couples are engaged. If all of these engagements are in the will of God, it can be a very exciting and wonderful experience; but I fear that some couples get engaged just to keep up with the crowd. Sometimes in Christian colleges, couples get what I call “senior panic” and rush out of engagement and into marriage immediately after graduation, lest they be left “waiting at the church.” Sad to say, not all of these marriages are successful.                                                      我注意到，在教堂里，婚姻经常是“成群结队”的。一对夫妇订婚，不久就有四对夫妇订婚。如果所有这些参与都在上帝的旨意中，那将是一次非常令人兴奋和美妙的经历；但我担心有些夫妇订婚只是为了跟上人群。有时在基督教大学里，夫妻们得到我所说的“高级恐慌”，毕业后立即退出订婚并结婚，以免他们被留在“教堂等待”。可悲的是，并非所有这些婚姻都是成功的。 

Even though our modern approach to dating and marriage was completely foreign to the Corinthians, the counsel Paul gave them still applies today. It is a wise thing for couples to counsel with their parents and with their Christian leaders in the church, lest they rush into something which afterward they regret.                                                                                                                    尽管我们现代的约会和婚姻方式对哥林多人来说是完全陌生的，但保罗给他们的忠告今天仍然适用。对于夫妻来说，与父母和教会中的基督徒领袖商量是明智之举，以免他们贸然做出让自己后悔的事情。 

Paul hit on a key problem in 1 Corinthians 7:36 when he mentioned “the flower of her age.” This is a delicate phrase that simply means the girl is getting older. Dr. Kenneth Wuest translates it “past the bloom of her youth.” She is starting to become one of the “unclaimed blessings” in the church. The danger, of course, is that she would rush into marriage just to avoid becoming a spinster, and she might make a mistake. A pastor friend of mine likes to say to couples, “Better to live in single loneliness than in married cussedness!”                                                                          保罗在哥林多前书 7 章 36 节提到“她时代的花朵”时提到了一个关键问题。这是一个微妙的短语，仅仅意味着女孩变老了。 Kenneth Wuest 博士将其翻译为“她青春的绽放”。她开始成为教会中“无人认领的祝福”之一。当然，危险在于她会为了避免成为老处女而匆忙结婚，而且她可能会犯错误。我的一位牧师朋友喜欢对夫妻说：“单身的孤独比已婚的被诅咒更好！”

Each situation is unique, and parents and children must seek the Lord’s will. It takes more than two Christian people to make a happy marriage. Not every marriage that is scriptural is necessarily sensible.                                                                                                                                      每种情况都是独一无二的，父母和孩子必须寻求主的旨意。幸福的婚姻需要两个以上的基督徒。并非每一个合乎圣经的婚姻都一定是明智的。 

Finally, remember that marriage is for life (vv. 39–40). It is God’s will that the marriage union be permanent, a lifetime commitment. There is no place in Christian marriage for a “trial marriage,” nor is there any room for the “escape hatch” attitude: “If the marriage doesn’t work, we can always get a divorce.”                                                                                                                    最后，记住婚姻是终生的（39-40 节）。上帝的旨意是婚姻是永久的，是一生的承诺。基督教婚姻中没有“试婚”的容身之地，也没有“逃生”的态度：“如果婚姻不成功，我们总是可以离婚。” 

For this reason, marriage must be built on something sturdier than good looks, money, romantic excitement, and social acceptance. There must be Christian commitment, character, and maturity. There must be a willingness to grow, to learn from each other, to forgive and forget, to minister to one another. The kind of love Paul described in 1 Corinthians 13 is what is needed to cement two lives together.                                                                                                                                            出于这个原因，婚姻必须建立在比美貌、金钱、浪漫的兴奋和社会认可更牢固的东西上。必须有基督徒的承诺、品格和成熟。必须有一种成长的意愿，互相学习，原谅和忘记，互相服侍。保罗在哥林多前书第 13 章所描述的那种爱是巩固两个生命所需要的。 

Paul closed the section by telling the widows that they were free to marry, but “only in the Lord” (1 Cor. 7:39). This means that they must not only marry believers, but marry in the will of God. Paul’s counsel (for the reasons already given) was that they remain single, but he left the decision to them.                                                                                                                                                        保罗通过告诉寡妇他们可以自由结婚，但“只在主里”（林前 7:39）结束了这一部分。这意味着他们不仅要嫁给信徒，还要按照神的旨意结婚。保罗的忠告（由于已经给出的原因）是他们保持单身，但他把决定权留给了他们。 

God has put “walls” around marriage, not to make it a prison, but to make it a safe fortress. The person who considers marriage a prison should not get married. When two people are lovingly and joyfully committed to each other—and to their Lord—the experience of marriage is one of enrichment and enlargement. They grow together and discover the richness of serving the Lord as a team in their home and church.                                                                                                            上帝在婚姻周围设置了“墙”，不是为了让它成为监狱，而是让它成为一个安全的堡垒。认为婚姻是监狱的人不应该结婚。当两个人充满爱和喜悦地彼此委身——以及他们的主——婚姻的经历就是一种充实和扩大。他们一起成长，并发现在他们的家庭和教会中作为一个团队服侍主的丰富性。 

As you review this chapter, you cannot help but be impressed with the seriousness of marriage. Paul’s counsel makes it clear that God takes marriage seriously, and that we cannot disobey God’s Word without suffering painful consequences. While both Paul and Jesus leave room for divorce under certain conditions, this can never be God’s first choice for a couple. God hates divorce (Mal. 2:14–16), and certainly no believer should consider divorce until all avenues of reconciliation have been patiently explored.                                                                                            当你回顾这一章时，你不禁对婚姻的严肃性印象深刻。保罗的忠告清楚地表明，上帝非常重视婚姻，我们不能不遵守上帝的话语而不遭受痛苦的后果。虽然保罗和耶稣在某些情况下都为离婚留有余地，但这绝不是上帝对夫妻的首选。上帝恨恶离婚（玛 2:14-16），当然，在耐心探索所有和解的途径之前，任何信徒都不应该考虑离婚。 

While a person’s marital failure may hinder him from serving as a pastor or deacon (1 Tim. 3:2, 12), it need not keep him from ministering in other ways. Some of the best personal soul-winners I have known have been men who, before their conversion, had the unfortunate experience of divorce. A man does not have to hold an office in order to have a ministry.                                      虽然一个人的婚姻失败可能会阻碍他担任牧师或执事（提前 3:2, 12），但这并不一定会阻止他以其他方式施助。我所知道的一些最能赢得个人灵魂的人是在他们皈依之前有过不幸的离婚经历的人。一个人不必担任职务才能从事事工。 

In summary, each person must ask himself or herself the following questions if marriage is being contemplated:                                                                                                                                            总之，如果正在考虑结婚，每个人都必须问自己以​​下问题： 

1. What is my gift from God?                                                                                                                1. 上帝给我的礼物是什么？

2. Am I marrying a believer?                                                                                                                2. 我嫁给信徒了吗？

3. Are the circumstances such that marriage is right?                                                                            3. 婚姻是否合适？

4. How will marriage affect my service for Christ?                                                                                  4. 婚姻将如何影响我为基督服务？

5. Am I prepared to enter into this union for life?                                                                                    5. 我准备好终生加入这个联盟了吗？