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
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
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
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;
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
(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.
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
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
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.
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.
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
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
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
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
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.
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.
Their
second argument was, “Meats for the belly, and the belly for meats” (1 Cor.
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
Jesus
Christ bought us with a price (1 Cor.
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.
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
The
word your is plural, but the words body and temple are singular (1 Cor.
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
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.
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.
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
We must
remember that the grace of God can change the sinner’s life. “And such were
some of you” (1 Cor.
“Be ye
holy, for I am holy” (1 Peter
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.
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.
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 (
2. 基督徒嫁给非基督徒(
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.
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.
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.
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.
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
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
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 (
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.
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.
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
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.
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.
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?
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