1545中翻英(林前五至六章) 第五課 BE WISE ABOUT CHURCH DISCIPLINE 對教會訓練要有智慧 16/04/2026

1545中翻英(第五課)      Be wise about church discipline   對教會訓練要有智慧      16/04/2026

CHAPTER FIVE 1 Corinthians 5—6 BE WISE ABOUT CHURCH DISCIPLINE

 

The church at Corinth was not only a divided church, but it was also a disgraced church. There was sin in the assembly and, sad to say, everybody knew about it. But the church was slow to do anything about it.

 

No church is perfect, but human imperfection must never be an excuse for sin. Just as parents must discipline their children in love, so local churches must exercise discipline over the members of the assembly. Church discipline is not a group of “pious policemen” out to catch a criminal. Rather, it is a group of brokenhearted brothers and sisters seeking to restore an erring member of the family.

 

Since some of the members at Corinth did not want to face the situation and change it, Paul presented to the church three important considerations.

 

1.  Consider the Church (5:1–13)

 

“What will this sin do to the church?” is certainly an important consideration. Christians are “called to be saints” (1 Cor. 1:2), and this means holy living to the glory of God. If a Christian loves his church, he will not stand by and permit sin to weaken it and perhaps ruin its testimony.

 

How should we respond? Paul gave three specific instructions for the church to follow.

 

(1)  Mourn over the sin (vv. 1–2). This is the word used for mourning over the dead, which is perhaps the deepest and most painful kind of personal sorrow possible. Instead of mourning, the people at Corinth were puffed up. They were boasting of the fact that their church was so “open-minded” that even fornicators could be members in good standing!

 

The sin in question was a form of incest: a professed Christian (and a member of the church) was living with his stepmother in a permanent alliance. Since Paul does not pass judgment on the woman (1 Cor. 5:9–13), we assume that she was not a member of the assembly and probably not even a Christian. This kind of sin was condemned by the Old Testament law (Lev. 18:6–8; 20:11) as well as by the laws of the Gentile nations. Paul shamed the church by saying, “Even the unsaved Gentiles don’t practice this kind of sin!”

 

While it is true that the Christian life is a feast (1 Cor. 5:8), there are times when it becomes a funeral. Whenever a Christian brother or sister sins, it is time for the family to mourn and to seek to help the fallen believer (Gal. 6:1–2). The offending brother in Corinth was “dead” as far as the things of the Lord were concerned. He was out of fellowship with the Lord and with those in the church who were living separated lives.

 

(2)  Judge the sin (vv. 3–5). While Christians are not to judge one another’s motives (Matt. 7:1–5) or min[1]istries (1 Cor. 4:5), we are certainly expected to be honest about each other’s conduct. In my own pastoral ministry, I have never enjoyed having to initiate church discipline; but since it is commanded in the Scriptures, we must obey God and set personal feelings aside.

 

Paul described here an official church meeting at which the offender was dealt with according to divine instructions. Public sin must be publicly judged and condemned. (For our Lord’s instructions about discipline, study Matt. 18:15–20.) The sin was not to be swept under the rug; for, after all, it was known far and wide even among the unsaved who were outside the church.

 

The church was to gather together and expel the offender. Note the strong words that Paul used to instruct them: “taken away from among you” (1 Cor. 5:2), “deliver such an one unto Satan” (1 Cor. 5:5), “purge out” (1 Cor. 5:7), and “put away” (1 Cor. 5:13). Paul did not suggest that they handle the offender gen[1]tly. Of course, we assume that first the spiritual leaders of the church sought to restore the man personally.

 

This was to be done by the authority of Jesus Christ—in His name—and not simply on the authority of the local church. Church membership is a serious thing and must not be treated carelessly or lightly.

 

What does it mean to deliver a Christian “unto Satan”? It does not mean to deprive him of salvation, since it is not the church that grants salvation to begin with. When a Christian is in fellowship with the Lord and with the local church, he enjoys a special protec[1]tion from Satan. But when he is out of fellowship with God and excommunicated from the local church, he is “fair game” for the enemy. God could permit Satan to attack the offender’s body so that the sinning believer would repent and return to the Lord.

 

(3)  Purge the sin (vv. 6–13). The image here is that of the Passover supper (Ex. 12). Jesus is the Lamb of God who shed His blood to deliver us from sin (John 1:29; 1 Peter 1:18–25). The Jews in Egypt were delivered from death by the application of the blood of the lamb. Following the application of the blood, the Jewish families ate the Passover supper. One of the requirements was that no yeast (leaven) be found anywhere in their dwellings. Even the bread at the feast was to be unleavened.

 

Leaven is a picture of sin. It is small but powerful; it works secretly; it “puffs up” the dough; it spreads. The sinning church member in Corinth was like a piece of yeast: he was defiling the entire loaf of bread (the congregation). It was like a cancer in the body that needed to be removed by drastic surgery.

 

The church must purge itself of “old leaven”—the things that belong to the “old life” before we trusted Christ. We must also get rid of malice and wickedness (there was a great deal of hard feelings between mem[1]bers of the Corinthian church) and replace them with sincerity and truth. As a loaf of bread (1 Cor. 10:17), the local church must be as pure as possible.

 

However, the church must not judge and condemn those who are outside the faith. That judgment is future, and God will take care of it. In 1 Corinthians 5:9–13, Paul emphasized once again the importance of separation from the world. Christians are not to be isolated, but separated. We cannot avoid contact with sinners, but we can avoid contamination by sinners.

 

If a professed Christian is guilty of the sins named here, the church must deal with him. Individual members are not to “company” with him (1 Cor. 5:9—“get mixed up with, associate intimately”). They are not to eat with him, which could refer to private hospitality or more likely the public observance of the Lord’s Supper (see 1 Cor. 11:23–34).

 

Church discipline is not easy or popular, but it is important. If it is done properly, God can use it to convict and restore an erring believer. Second Corinthians 2:1–11 indicates that this man did repent and was restored to fellowship.

 

2.  Consider Lost Sinners (1–8)

 

The church at Corinth was rapidly losing its testimony in the city. Not only did the unsaved know about the immorality in the assembly, but they were also aware of the lawsuits involving members of the church. Not only were there sins of the flesh, but also sins of the spirit (2 Cor. 7:1).

 

The Greeks in general, and the Athenians in particular, were known for their involvement in the courts. The Greek playwright Aristophanes has one of his characters look at a map and ask where Greece is located. When it is pointed out to him, he replies that there must be some mistake—because he cannot see any lawsuits going on! However, the United States is rapidly getting a similar reputation: over two hundred thousand civil suits were filed in the federal courts in one recent twelve-month period. Nearly one million lawyers (their number is increasing) are handling them. In one year, more than twelve million suits were filed in the state courts.

 

Paul detected three tragedies in this situation.

 

First, the believers were presenting a poor testimony to the lost. Even the unbelieving Jews dealt with their civil cases in their own synagogue courts. To take the problems of Christians and discuss them before the “unjust” and “unbelievers” was to weaken the testimony of the gospel.

 

Second, the congregation had failed to live up to its full position in Christ. Since the saints will one day participate in the judgment of the world and even of fallen angels, they ought to be able to settle their differences here on earth. The Corinthians boasted of their great spiritual gifts. Why, then, did they not use them in solving their problems?

 

Bible students are not agreed on the meaning of Paul’s statement in 1 Corinthians 6:4. Some think he is using a bit of sarcasm: “You are better off asking the weakest member of your church to settle the matter, than to go before the most qualified unsaved judge!” Others take the phrase “who are least esteemed in [or ‘by’] the church” to refer to the pagan judges. Or it may be that Paul is saying that God can use even the least member of the church to discern His will. The result is still the same: It is wrong for Christians to take their civil suits to court.

 

Sometimes there are “friendly suits” that are required by law to settle certain issues. That is not what Paul was referring to. It seems that the church members were at each other’s throats, trying to get their way in the courts. I am happy to see that there is a trend in our churches today for Christian lawyers to act as arbitrators in civil cases, and help to settle these matters out of court.

 

There was a third tragedy: the members suing each other had already lost. Even if some of them won their cases, they had incurred a far greater loss in their disobedience to the Word of God. “Now, therefore, there is utterly a fault among you” (1 Cor. 6:7) can be translated, “It is already a complete defeat for you.” Paul was certainly referring to our Lord’s teaching in Matthew 5:39–42. Better to lose money or possessions than to lose a brother and lose your testimony as well.

 

Over the years of my own ministry, I have seen the sad results of churches and church members trying to solve personal problems in court. Nobody really wins—except the devil! The Corinthians who were going to court were disgracing the name of the Lord and the church just as much as the man who was guilty of incest, and they needed to be disciplined.

 

I recall a ministerial student who phoned me to tell me he was going to sue his school. Apparently the administration would not allow him to do something he felt was very necessary to his education. I advised him to cool off, talk to his faculty counselor, and get the idea out of his mind. He took my advice and in so doing not only avoided a bad testimony, but grew spiritually through the experience.

 

3.  Consider the Lord (6:9–20)

 

There was a great deal of sexual laxness in the city of Corinth. It was a permissive society with a philosophy similar to that which the world has today: Sex is a nor[1]mal physical function, so why not use it as you please? Paul pointed out that God created sex when He made the first man and woman, and therefore He has the right to tell us how to use it. The Bible is the “owner’s manual” and it must be obeyed.

 

God condemns sexual sins; Paul named some of them in 1 Corinthians 6:9. In that day, idolatry and sensuality went together. “Effeminate” and “abusers” describe the passive and active partners in a homosexual relationship. (Paul dealt with this and with lesbianism in Rom. 1:26–27.) In 1 Corinthians 6:10, Paul pointed his finger at the members guilty of sins of the spirit, those suing each other because of their covetous attitude.

 

But God can also cleanse sexual sins and make sinners into new creatures in Christ. “Ye are washed, but ye are sanctified, but ye are justified” (1 Cor. 6:11). The tenses of these verbs indicate a completed transaction. Now, because of all that God had done for them, they had an obligation to God to use their bodies for His service and His glory.

 

Consider God the Father (vv. 12–14). He created our bodies, and one day He will resurrect them in glory. (More about the resurrection in 1 Cor. 15.) In view of the fact that our bodies have such a wonderful origin, and an even more wonderful future, how can we use them for such evil purposes?

 

The Corinthians had two arguments to defend their sensuality. First, “All things are lawful unto me” (1 Cor. 6:12). This was a popular phrase in Corinth, based on a false view of Christian freedom. We have not been set free so that we can enter into a new kind of bondage! As Christians, we must ask ourselves, “Will this enslave me? Is this activity really profitable for my spiritual life?”

 

Their second argument was, “Meats for the belly, and the belly for meats” (1 Cor. 6:13). They treated sex as an appetite to be satisfied and not as a gift to be cherished and used carefully. Sensuality is to sex what gluttony is to eating; both are sinful and both bring disastrous consequences. Just because we have certain normal desires, given by God at creation, does not mean that we must give in to them and always satisfy them. Sex outside of marriage is destructive, while sex in marriage can be creative and beautiful.

 

There may be excitement and enjoyment in sexual experience outside of marriage, but there is not enrichment. Sex outside of marriage is like a man robbing a bank: he gets something, but it is not his and he will one day pay for it. Sex within marriage can be like a person putting money into a bank: there is safety, security, and he will collect dividends. Sex within marriage can build a relationship that brings joys in the future; but sex apart from marriage has a way of weakening future relationships, as every Christian marriage counselor will tell you.

 

Consider God the Son (vv. 15–18). The believer’s body is a member of Christ (see 1 Cor. 12:12ff.). How can we be joined to Christ and joined to sin at the same time? Such a thought astounds us. Yet some of the Corinthians saw no harm in visiting the templeprostitutes (there were a thousand of them at the temple of Aphrodite) and committing fornication.

 

Jesus Christ bought us with a price (1 Cor. 6:20), and therefore our bodies belong to Him. We are one spirit with the Lord, and we must yield our bodies to Him as living sacrifices (Rom. 12:1–2). If you begin each day by surrendering your body to Christ, it will make a great deal of difference in what you do with your body during the day.

 

Paul referred to the creation account (Gen. 2:24) to explain the seriousness of sexual sin. When a man and woman join their bodies, the entire personality is involved. There is a much deeper experience, a “one[1]ness” that brings with it deep and lasting consequences. Paul warned that sexual sin is the most serious sin a person can commit against his body, for it involves the whole person (1 Cor. 6:18). Sex is not just a part of the body. Being “male” and “female” involves the total per[1]son. Therefore, sexual experience affects the total personality.

 

Paul did not suggest that being joined to a harlot was the equivalent of marriage, for marriage also involves commitment. The man and woman leave the parental home to begin a new home. This helps us to understand why sex within marriage can be an enrich[1]ing experience of growth, because it is based on commitment. When two people pledge their love and faithfulness to each other, they lay a strong foundation on which to build. Marriage protects sex and enables the couple, committed to each other, to grow in this wonderful experience.

 

Consider God the Holy Spirit (vv. 19–20). God the Father created our bodies; God the Son redeemed them and made them part of His body; and God the Spirit indwells our bodies and makes them the very temple of God. How can we defile God’s temple by using our bodies for immorality?

 

The word your is plural, but the words body and temple are singular (1 Cor. 6:19). It may be that Paul was here describing not only the individual believer, but also the local church. Each local assembly is a “body” of people united to Jesus Christ. The conduct of individual members affects the spiritual life of the entire church.

 

In both cases, the lesson is clear: “Glorify God in your body!” The Holy Spirit was given for the purpose of glorifying Jesus Christ (John 16:14). The Spirit can use our bodies to glorify Him and to magnify Him (Phil. 1:20–21). Our special relationship to the Holy Spirit brings with it a special responsibility.

 

So God the Father, God the Son, and God the Holy Spirit are all involved in what we do with our bodies. If we break God’s laws, then we must pay the penalty (Rom. 1:24–27).

 

As you review this section, you will see that sexual sins affect the entire personality. They affect the emotions, leading to slavery (1 Cor. 6:12b). It is frightening to see how sensuality can get ahold of a person and defile his entire life, enslaving him to habits that destroy. It also affects a person physically (1 Cor. 6:18). The fornicator and adulterer, as well as the homosexual, may forget their sins, but their sins will not forget them.

 

In my pastoral counseling, I have had to help mar[1]ried couples whose relationship was falling apart because of the consequences of premarital sex, as well as extramarital sex. The harvest of sowing to the flesh is sometimes delayed, but it is certain (Gal. 6:7–8). How sad it is to live with the consequences of forgiven sin.

 

Having said all this, we must also realize that there are eternal consequences for people who practice sexual sins. In 1 Corinthians 6:9–10, Paul twice stated that people who practice such sins will not inherit God’s kingdom. A Christian may fall into these sins and be forgiven, as was David; but no Christian would practice such sins (1 John 3:1–10).

 

Finally, in all fairness, we must note that there are other sins besides sexual sins. For some reason, the church has often majored on condemning the sins of the prodigal son and has forgotten the sins of the elder brother (see Luke 15:11–32). There are sins of the spirit as well as sins of the flesh—Paul names some of them in 1 Corinthians 6:10. Covetousness can send a man to hell just as easily as can adultery.

 

We must remember that the grace of God can change the sinner’s life. “And such were some of you” (1 Cor. 6:11 emphasis mine). It is wonderful how faith in Christ makes a sinner into a “new creation” (2 Cor. 5:17, 21). And it is important that we live like those who are a part of God’s new creation. We are not our own. We belong to the Father who made us, the Son who redeemed us, and the Spirit who indwells us. We also belong to the people of God, the church, and our sins can weaken the testimony and infect the fellowship.

 

“Be ye holy, for I am holy” (1 Peter 1:16).

 

謝謝上帝賜我一天活命。

 

CHAPTER SIX 1 Corinthians 7 BE WISE ABOUT CHRISTIAN MARRIAGE

第 6 章 1 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.

 

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.

 

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.

 

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!

 

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.

 

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.

 

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.”

 

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.

 

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.

 

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.

 

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.

 

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!”

 

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.

 

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.”

 

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.

 

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.

 

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.

 

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.

 

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.

 

In summary, each person must ask himself or herself the following questions if marriage is being contemplated:

 

1. What is my gift from God?

2. Am I marrying a believer?

3. Are the circumstances such that marriage is right?

4. How will marriage affect my service for Christ?

5. Am I prepared to enter into this union for life?