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Commentary on 1 Corinthians 7 verses 10–16
In this paragraph the apostle gives them direction in a case which must be very frequent in that age of the world, especially among the Jewish converts; I mean whether they were to live with heathen relatives in a married state. Moses's law permitted divorce; and there was a famous instance in the Jewish state, when the people were obliged to put away their idolatrous wives, Ezr 10:3. This might move a scruple in many minds, whether converts to Christianity were not bound to put away or desert their mates, continuing infidels. Concerning this matter the apostle here gives direction. And,
I. In general, he tells them that marriage, by Christ's command, is for life; and therefore those who are married must not think of separation. The wife must not depart from the husband (Co1 7:10), nor the husband put away his wife, Co1 7:11. This I command, says the apostle; yet not I, but the Lord. Not that he commanded any thing of his own head, or upon his own authority. Whatever he commanded was the Lord's command, dictated by his Spirit and enjoined by his authority. But his meaning is that the Lord himself, with his own mouth, had forbidden such separations, Mat 5:32; Mat 19:9; Mar 10:11; Luk 16:18. Note, Man and wife cannot separate at pleasure, nor dissolve, when they will, their matrimonial bonds and relation. They must not separate for any other cause than what Christ allows. And therefore the apostle advises that if any woman had been separated, either by a voluntary act of her own or by an act of her husband, she should continue unmarried, and seek reconciliation with her husband, that they might cohabit again. Note, Husbands and wives should not quarrel at all, or should be quickly reconciled. They are bound to each other for life. The divine law allows of no separation. They cannot throw off the burden, and therefore should set their shoulders to it, and endeavour to make it as light to each other as they can.
II. He brings the general advice home to the case of such as had an unbelieving mate (Co1 7:12): But to the rest speak I, not the Lord; that is, the Lord had not so expressly spoken to this case as to the former divorce. It does not mean that the apostle spoke without authority from the Lord, or decided this case by his own wisdom, without the inspiration of the Holy Ghost. He closes this subject with a declaration to the contrary (Co1 7:40), I think also that I have the Spirit of God. But, having thus prefaced his advice, we may attend,
1.To the advice itself, which is that if an unbelieving husband or wife were pleased to dwell with a Christian relative, the other should not separate. The husband should not put away an unbelieving wife, nor the wife leave an unbelieving husband, Co1 7:12, Co1 7:13. The Christian calling did not dissolve the marriage covenant, but bind it the faster, by bringing it back to the original institution, limiting it to two persons, and binding them together for life. The believer is not by faith in Christ loosed from matrimonial bonds to an unbeliever, but is at once bound and made apt to be a better relative. But, though a believing wife or husband should not separate from an unbelieving mate, yet if the unbelieving relative desert the believer, and no means can reconcile to a cohabitation, in such a case a brother or sister is not in bondage (Co1 7:15), not tied up to the unreasonable humour, and bound servilely to follow or cleave to the malicious deserter, or not bound to live unmarried after all proper means for reconciliation have been tried, at least of the deserter contract another marriage or be guilty of adultery, which was a very easy supposition, because a very common instance among the heathen inhabitants of Corinth. In such a case the deserted person must be free to marry again, and it is granted on all hands. And some think that such a malicious desertion is as much a dissolution of the marriage-covenant as death itself. For how is it possible that the two shall be one flesh when the one is maliciously bent to part from or put away the other? Indeed, the deserter seems still bound by the matrimonial contract; and therefore the apostle says (Co1 7:11), If the woman depart from her husband upon the account of his infidelity, let her remain unmarried. But the deserted party seems to be left more at liberty (I mean supposing all the proper means have been used to reclaim the deserter, and other circumstances make it necessary) to marry another person. It does not seem reasonable that they should be still bound, when it is rendered impossible to perform conjugal duties or enjoy conjugal comforts, through the mere fault of their mate: in such a case marriage would be a state of servitude indeed. But, whatever liberty be indulged Christians in such a case as this, they are not allowed, for the mere infidelity of a husband or wife, to separate; but, if the unbeliever be willing, they should continue in the relation, and cohabit as those who are thus related. This is the apostle's general direction.
2.We have here the reasons of this advice. (1.) Because the relation or state is sanctified by the holiness of either party: For the unbelieving husband is sanctified by the wife, and the unbelieving wife by the husband (Co1 7:14), or hath been sanctified. The relation itself, and the conjugal use of each other, are sanctified to the believer. To the pure all things are pure, Tit 1:15. Marriage is a divine institution; it is a compact for life, by God's appointment. Had converse and congress with unbelievers in that relation defiled the believer, or rendered him or her offensive to God, the ends of marriage would have been defeated, and the comforts of it in a manner destroyed, in the circumstances in which Christians then were. But the apostle tells them that, though they were yoked with unbelievers, yet, if they themselves were holy, marriage was to them a holy state, and marriage comforts, even with an unbelieving relative, were sanctified enjoyments. It was no more displeasing to God for them to continue to live as they did before, with their unbelieving or heathen relation, than if they had become converts together. If one of the relatives had become holy, nothing of the duties or lawful comforts of the married state could defile them, and render them displeasing to God, though the other were a heathen. He is sanctified for the wife's sake. She is sanctified for the husband's sake. Both are one flesh. He is to be reputed clean who is one flesh with her that is holy, and vice vers: Else were your children unclean, but now are they holy (Co1 7:14), that is, they would be heathen, out of the pale of the church and covenant of God. They would not be of the holy seed (as the Jews are called, Isa 6:13), but common and unclean, in the same sense as heathens in general were styled in the apostle's vision, Act 10:28. This way of speaking is according to the dialect of the Jews, among whom a child begotten by parents yet heathens, was said to be begotten out of holiness; and a child begotten by parents made proselytes was said to be begotten intra sanctitatem - within the holy enclosure. Thus Christians are called commonly saints; such they are by profession, separated to be a peculiar people of God, and as such distinguished from the world; and therefore the children born to Christians, though married to unbelievers, are not to be reckoned as part of the world, but of the church, a holy, not a common and unclean seed. "Continue therefore to live even with unbelieving relatives; for, if you are holy, the relation is so, the state is so, you may make a holy use even of an unbelieving relative, in conjugal duties, and your seed will be holy too." What a comfort is this, where both relatives are believers! (2.) Another reason is that God hath called Christians to peace, Co1 7:15. The Christian religion obliges us to act peaceably in all relations, natural and civil. We are bound, as much as in us lies, to live peaceably with all men (Rom 12:18), and therefore surely to promote the peace and comfort of our nearest relatives, those with whom we are one flesh, nay, though they should be infidels. Note, It should be the labour and study of those who are married to make each other as easy and happy as possible. (3.) A third reason is that it is possible for the believing relative to be an instrument of the other's salvation (Co1 7:16): What knowest thou, O wife, whether thou shalt save thy husband? Note, It is the plain duty of those in so near a relation to seek the salvation of those to whom they are related. "Do not separate. There is other duty now called for. The conjugal relation calls for the most close and endeared affection; it is a contract for life. And should a Christian desert a mate, when an opportunity offers to give the most glorious proof of love? Stay, and labour heartily for the conversion of thy relative. Endeavour to save a soul. Who knows but this may be the event? It is not impossible. And, though there be no great probability, saving a soul is so good and glorious a service that the bare possibility should put one on exerting one's self." Note, Mere possibility of success should be a sufficient motive with us to use our diligent endeavours for saving the souls of our relations. "What know I but I may save his soul? should move me to attempt it."
But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, But these things I say, not the Lord."
Therefore, when in these days a certain woman removed her marriage from the pale of the Church, and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing of their advisers, in that there is no scripture which holds forth a licence of this deed,-"I wonder," said I, "whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean." It may be that, by understanding generally this monition regarding married believers, they think that licence is granted (thereby) to marry even unbelievers.
For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, "Howbeit, not altogether with the fornicators of this world;" so also in this case he provideth for the abundant easiness of the duty, saying, "If any wife have a husband, or husband a wife, that believeth not, let him not leave her." What sayest thou? "If he be an unbeliever, let him remain with the wife, but not if he be a fornicator? And yet fornication is a less sin than unbelief." I grant, fornication is a less sin: but God spares thine infirmities extremely. And this is What He doth about the sacrifice, saying, "Leave the sacrifice, and be reconciled to thy brother." This also in the case of the man who owed ten thousand talents. For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.
We are here given to understand that neither spouse may divorce the other if both are believers.
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SUMMARY
This verse provides specific apostolic instruction from Paul regarding mixed-faith marriages within the early Christian community. It addresses the scenario where a Christian man is married to an unbelieving woman, clarifying that if the unbelieving spouse is willing to remain in the marriage, the believing husband should not initiate a divorce. This command underscores the importance of preserving marital covenants and fostering peace within households, even amidst theological differences, and distinguishes Paul's direct counsel from explicit teachings of Jesus during His earthly ministry.
CONTEXT
Literary Context: This verse is part of Paul's extensive discussion on marriage and singleness in 1 Corinthians 7. Following his general principles on marital fidelity and sexual relations in 1 Corinthians 7:1-9, Paul directly addresses specific marital situations. In 1 Corinthians 7:10-11, he first reiterates a command from the Lord (Jesus) regarding divorce between two believers, emphasizing that a wife should not separate from her husband, and a husband should not divorce his wife. 1 Corinthians 7:12 then transitions to a new, distinct scenario: marriages where only one spouse is a believer. The phrase "But to the rest speak I, not the Lord" signals this shift, indicating that while the previous instruction was a direct reiteration of Jesus' teaching, the following counsel is Paul's inspired apostolic application of those principles to a novel situation not explicitly covered by Jesus' earthly ministry. This section continues through 1 Corinthians 7:16, further elaborating on the implications of such unions.
Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan port city, known for its diverse population and moral laxity. Marriage practices varied, but divorce was common, especially for men, and often initiated for trivial reasons. For new converts to Christianity, their newfound faith could create tension within existing family structures, particularly if their spouse remained pagan or Jewish. Some believers might have felt that being married to an "unclean" or "unbelieving" person compromised their new identity in Christ, leading them to consider divorce. Paul's instruction here directly counters such inclinations, providing guidance that was both counter-cultural in its emphasis on marital preservation and pastorally sensitive to the real-life dilemmas faced by the Corinthian church. It also implicitly addresses the broader concern of how Christian ethics should be applied within a non-Christian society.
Key Themes: This verse significantly contributes to several overarching themes in 1 Corinthians. Firstly, it reinforces the sanctity and enduring nature of the marriage covenant, even when one spouse is an unbeliever, provided the unbeliever is willing to remain. This aligns with Paul's broader emphasis on order and appropriate conduct within the church and society. Secondly, it highlights the theme of peace and stability within the Christian community and individual households, as Paul consistently seeks to minimize unnecessary disruption and conflict. Thirdly, it subtly introduces the theme of missional living and hope for the unbeliever, as the believing spouse's continued presence within the marriage offers a unique opportunity for the unbeliever to be influenced by the gospel, a concept more explicitly developed in 1 Corinthians 7:16. Finally, it demonstrates Paul's apostolic authority and wisdom in applying Christ's principles to new and complex pastoral situations, showing how divine truth can be lived out in practical, nuanced ways.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices within this concise verse. Primarily, he uses Distinction to clearly delineate his apostolic counsel from direct commands given by Jesus during His earthly ministry. The phrase "speak I, not the Lord" serves as a direct marker of this distinction, ensuring his audience understands the nature of the authority behind the instruction. Secondly, the verse is structured around a Conditional Clause ("If any brother... and she be pleased... let him not put her away"), which provides clear, practical guidance based on specific circumstances. This logical structure makes the instruction unambiguous and directly applicable. Finally, the verse functions as a form of Ethical Instruction, providing a direct moral imperative for believers navigating complex marital situations, thereby shaping the conduct and values of the early Christian community.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly shapes Christian understanding of marriage, particularly in challenging circumstances. It underscores the enduring sanctity of the marital covenant, even when one partner does not share the Christian faith. Paul's instruction prevents believers from rashly dissolving marriages upon conversion, thereby upholding the integrity of the marriage institution and demonstrating a commitment to peace within the household. It also implicitly highlights the missional potential within such unions, where the believing spouse's consistent witness and godly life can serve as a powerful testimony to the unbeliever, offering hope for their eventual conversion. This approach reflects God's own patient and faithful character, who often maintains covenant relationships even when His people are unfaithful, always holding out the hope of reconciliation and transformation.
REFLECTION AND APPLICATION
1 Corinthians 7:12 offers profound guidance for believers navigating the complexities of mixed-faith marriages, a situation that remains common today. It challenges the notion that spiritual incompatibility automatically invalidates a marriage, instead calling believers to uphold their marital vows with integrity and patience. For those in such unions, this verse is a powerful reminder to live out their faith consistently and lovingly within the home, trusting that God can use their presence to impact their spouse. It encourages perseverance, respect, and a commitment to peace, even when faced with differing worldviews. This passage also serves as a broader lesson on how to apply Christian principles to difficult, nuanced situations that may not have direct, explicit commands from Jesus, demonstrating the need for wisdom, discernment, and reliance on apostolic teaching. Ultimately, it calls us to reflect God's own faithfulness and patient love within our most intimate human relationships.
Questions for Reflection
FAQ
Does "not the Lord" mean Paul's advice is just his opinion and not authoritative?
Answer: No, the phrase "not the Lord" (G3756 ou G2962 kýrios) does not mean Paul's advice is merely his personal opinion or lacking divine authority. Instead, it signifies that this particular instruction is not a direct, explicit command that Jesus gave during His earthly ministry, unlike the previous verse (1 Corinthians 7:10). Paul, as an apostle, was inspired by the Holy Spirit to apply Christ's teachings and principles to new, specific situations arising in the early church, such as mixed-faith marriages. His words here carry the full weight of apostolic authority and are considered part of inspired Scripture, providing authoritative guidance for believers.
Why is it important for the unbelieving spouse to be "pleased to dwell" with the believer?
Answer: The condition "and she be pleased (G4909 syneudokéō) to dwell (G3611 oikéō) with him" is crucial because it establishes the basis for the marriage's continuation. Paul is not advocating for a forced or unwilling union. If the unbelieving spouse is content and willing to maintain the marriage, then the believing spouse should not initiate divorce. This respects the agency of the unbeliever and avoids creating undue conflict or legal entanglement. If the unbelieving spouse desires to depart, Paul addresses that scenario in 1 Corinthians 7:15, where he states that the believing spouse is "not under bondage" in such a case, implying that divorce initiated by the unbeliever is permissible.
Does this verse suggest that a believer should actively seek to convert their unbelieving spouse?
Answer: While this verse primarily focuses on the prohibition of divorce, the broader context of 1 Corinthians 7 and other New Testament passages certainly implies a hope for the unbelieving spouse's salvation. 1 Corinthians 7:16 explicitly asks, "For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife?" This suggests that the believing spouse's continued presence and godly example within the marriage is seen as a means through which God might work to bring the unbeliever to faith. Similarly, 1 Peter 3:1-2 encourages wives to win their husbands "without a word" through their "chaste conversation coupled with fear." Therefore, while not a direct command to evangelize within the marriage, the verse implicitly supports the idea that the believer's life can be a powerful witness.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:12 directly addresses practical marital ethics, it finds profound Christ-centered fulfillment in several ways. Firstly, Jesus Christ Himself established the sanctity and indissolubility of marriage, echoing the creation account in Matthew 19:4-6. Paul's instruction, though not a direct quote from Jesus, is an application of Christ's foundational teaching on the permanence of the marriage covenant, even in challenging circumstances. Christ's own faithfulness to His covenant people, Israel, despite their frequent unfaithfulness, provides a divine paradigm for the believer's commitment to an unbelieving spouse. Just as God patiently pursues His beloved, so too are believers called to embody patient love within their marriages. Furthermore, the believer's willingness to remain in a mixed-faith marriage, living out their faith with integrity and peace, reflects the very mission of Christ to seek and save the lost (Luke 19:10). The hope that the unbelieving spouse might be sanctified or even saved through the believing partner (1 Corinthians 7:14) points to the transformative power of the Gospel, which is fully realized in Christ. Ultimately, the preservation of marriage, even under difficult conditions, testifies to the enduring nature of God's covenants and His redemptive purposes, all of which find their ultimate "yes" and "amen" in Jesus Christ (2 Corinthians 1:20).