TRV
See on the biblical-era map
Study This Verse
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."
Paul says this in the case of two Gentiles, one of whom has become a believer. Normally, a pagan detests Christianity, and a Christian does not want to be contaminated by paganism, which is why Paul says that if they are happy to stay together, they should continue to do so.
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.
Paul did not mean that a woman should marry an unbeliever, only that she should stay with him if she is already married.
Continue studying 1 Corinthians 7:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
First Corinthians 7:13 provides specific pastoral guidance to a believing wife married to an unbelieving husband, instructing her not to initiate separation or divorce if her husband is content to remain in the marriage. This counsel is part of Paul's broader teaching on marriage, singleness, and divorce in a chapter addressing the complex relational dynamics faced by new converts within the early Corinthian church, emphasizing the preservation of marital unions where possible and promoting peace within the household.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs Conditional Language ("if he be pleased") to establish a specific context for the instruction, making the command contingent on the unbelieving spouse's disposition. This highlights the nuanced and practical nature of Paul's pastoral advice. There is also an element of Antithesis implied between the "believing" wife (understood from the audience) and the "believeth not" husband, setting up the core tension of the mixed marriage. Furthermore, the verse functions as a Prescriptive Statement, offering a clear directive for behavior within a specific relational dynamic, typical of Paul's didactic style in his epistles.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse underscores the profound theological value placed on the institution of marriage within Christian teaching, even when one spouse remains outside the faith. Paul's counsel reflects a divine desire for peace and stability within human relationships, viewing marriage as a covenant that should not be lightly broken. The instruction to remain, provided the unbelieving spouse is willing, points to the enduring power of a consistent Christian witness within the home, holding out the hope that the unbeliever might eventually come to faith through the spouse's godly example and the Spirit's work. This aligns with God's redemptive purposes, which often work through the faithfulness of His people in challenging circumstances.
REFLECTION AND APPLICATION
For believers today navigating "unequally yoked" marriages, 1 Corinthians 7:13 offers profound and counter-cultural guidance. It calls the believing spouse to a high standard of commitment, patience, and unwavering love, even when facing spiritual differences. The verse challenges the notion that spiritual incompatibility automatically necessitates divorce, instead encouraging a steadfast presence and consistent witness of Christ within the home. This requires reliance on the Holy Spirit for strength, wisdom, and grace to live out one's faith authentically, praying for the unbelieving spouse's salvation, and trusting in God's sovereign plan. It emphasizes that the believer's role is not to abandon the marriage but to be an instrument of God's grace and a living testimony, allowing the light of Christ to shine through their actions and attitudes, always remembering that God's call is ultimately to peace.
Questions for Reflection
FAQ
Does 1 Corinthians 7:13 mean a believing spouse must stay in an abusive marriage if the unbeliever "is pleased to dwell with her"?
Answer: While 1 Corinthians 7:13 instructs a believing spouse not to initiate divorce if the unbelieving partner is content to remain, this verse does not address situations of abuse or severe harm. The primary context of Paul's instruction is about spiritual disparity, not physical or emotional danger. Biblical scholars and pastoral theology generally agree that the Bible does not require a person to remain in a marriage where their physical safety, mental well-being, or spiritual integrity is genuinely threatened by abuse. In such cases, the principle of "peace" (as mentioned in 1 Corinthians 7:15 regarding the unbeliever's departure) might also apply, as God does not call His children to endure ongoing harm. Seeking safety and professional counsel is paramount in abusive situations, and such actions are distinct from initiating divorce solely due to spiritual differences.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:13 addresses a specific marital dynamic, its underlying principles find their ultimate fulfillment and deepest meaning in Christ. Jesus Christ perfectly exemplified self-giving love and unwavering commitment, even to those who "believed not" (John 1:11). His mission was to reconcile a fallen world to God, not to abandon it, mirroring the call for the believing spouse to remain and be a reconciling presence. Just as Christ's love for His Church (Ephesians 5:25) is unconditional and redemptive, so too is the believer called to embody a measure of that steadfast love within their marriage, trusting that God can work through their faithfulness. The hope that an unbelieving spouse might be sanctified (1 Corinthians 7:14) points to the transformative power of the Gospel, which is fully realized in Christ's atoning work (Romans 5:8). Therefore, the instruction to remain is not merely a legalistic command but an invitation to participate in Christ's ongoing redemptive mission, living out the Gospel within the most intimate of human relationships, reflecting His patience and desire for all to come to repentance (2 Peter 3:9).