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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 7:10–16. His three-level outline is real structure in the source text, so it is rendered as structure.
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."
Historical interpretation
Two Centuries of Reception
6 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.
A marriage contracted without devotion to God is not binding, and for that reason it is not a sin if it is abandoned because of God. But the unbelieving partner sins both against God and against the marriage, because he or she is unwilling to live in a marriage relationship dedicated to God. It is not right to go to court over this because the one who leaves the marriage is doing so out of hatred for God, and for this reason he or she is not to be considered worthy of such attention.
"Yet if the unbelieving departeth, let him depart," for in this case the matter is no longer fornication. But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.
The Lord must come before a husband or a wife.
A Christian husband may leave his wife without any blame, even if they are lawfully married, if she refuses to live with him because he is a Christian.
The believing partner is not to be the cause of the divorce. But if the unbelieving partner wants to separate, the believing partner is innocent and free from any accusation.
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Summary
First Corinthians 7:15 provides crucial guidance for believers in mixed-faith marriages, specifically addressing the scenario where an unbelieving spouse chooses to abandon the union. Paul clarifies that in such cases, the believing "brother or sister" is released from marital obligation, emphasizing that God's ultimate call for His people is to peace, not to perpetual bondage or strife within a broken relationship initiated by the unbeliever. This verse offers both comfort and theological grounding for navigating the complexities of marital dissolution under specific circumstances.
Context
Literary Context
This verse is situated within Paul's extensive discourse on marriage, singleness, and divorce in 1 Corinthians 7. Prior to this verse, Paul generally advises believers married to unbelievers not to seek divorce if the unbelieving spouse is willing to remain (1 Corinthians 7:12-14). He even suggests that the believing spouse sanctifies the unbeliever and their children, implying a hope for the unbeliever's conversion. However, 1 Corinthians 7:15 introduces a critical caveat, addressing the specific situation where the unbelieving partner is unwilling to stay and actively departs, thereby providing a different instruction for the believing spouse.
Historical & Cultural Context
The early Christian community in Corinth was a diverse group, including converts from paganism, some of whom were married to non-believers. Roman and Greek law, while varying, generally allowed for divorce, though the grounds and procedures differed from Jewish law. Paul's teaching here is revolutionary in its emphasis on the sanctity of marriage while also providing a compassionate and practical solution for believers facing abandonment. The concept of "bondage" (δουλόω, doulóō) would have resonated with a society familiar with various forms of servitude and obligation, making the release from such a state particularly significant.
Key Themes
1 Corinthians 7 as a whole explores the themes of Christian freedom and responsibility within the context of social norms. Paul consistently balances the ideal (e.g., remaining single for devotion, staying married) with practical realities and pastoral care. The theme of peace (eirḗnē) is paramount in 1 Corinthians 7:15, serving as God's guiding principle for believers even in difficult circumstances like marital abandonment. This aligns with broader biblical themes of God's desire for the well-being and flourishing of His people, as seen in passages like Colossians 3:15.
Exposition and Analysis
Key Word Analysis
Meaning "disbelieving," specifically without Christian faith, often referring to a heathen or one who lacks faith. In this context, it denotes a spouse who does not share the Christian faith and whose actions (departing) are rooted in that unbelief or unwillingness to live peaceably with a believer. This is distinct from a believer who simply struggles with faith or commits sin.
Meaning "to enslave" or "to be brought into servitude." Here, it signifies being bound by the marital covenant and its obligations. Paul's statement that a believer is "not under bondage" indicates a release from the marital obligation when the unbelieving spouse initiates separation, implying freedom from the marital tie.
A comprehensive term for "peace" (literally or figuratively), implying prosperity, wholeness, well-being, and harmony. It refers not just to the absence of conflict but to a state of spiritual flourishing and right relationship with God, which God desires for His people. This peace is a divine gift and a guiding principle for the believer's life.
Verse Breakdown
"But if the unbelieving depart, let him depart."
This clause addresses the specific, active choice of the non-Christian spouse to leave the marriage. Paul's instruction "let him depart" is not a command for the believer to initiate separation but an acknowledgment that if the unbeliever insists on leaving, the believer should not prevent it or feel obligated to hold them in the union against their will. It recognizes the reality of an initiated separation by the unbeliever.
"A brother or a sister is not under bondage in such [cases]:"
This is the central declaration of freedom for the believing spouse. The "brother or sister" (the Christian partner) is released from the marital obligations and ties when the unbelieving partner unilaterally abandons the marriage due to their unbelief or unwillingness to remain. The term "bondage" (doulóō) implies being enslaved or bound, indicating that the believer is no longer held captive by the covenant in these specific, challenging circumstances.
"but God hath called us to peace."
This concluding statement provides the theological rationale and guiding principle for the believer's release. God's ultimate desire for His children is peace (eirḗnē)—a state of wholeness, harmony, and spiritual well-being—rather than perpetual strife, abandonment, or being held in a broken union against their will. This divine call to peace justifies the release from marital obligation in such specific, extreme circumstances, prioritizing the believer's spiritual well-being.
Literary Devices
Paul employs several literary techniques in this concise verse. The use of Contrast is evident in the "But if... but God" structure, highlighting the stark difference between the unbeliever's action and God's divine purpose for the believer. The phrase "not under bondage" is a form of Litotes, emphasizing the believer's freedom by negating its opposite (slavery or obligation). Furthermore, the concept of "peace" functions as a powerful Theological Motif, serving as the overarching divine intention that guides the believer's response to marital abandonment, elevating the discussion beyond mere legalistic rules to a principle of divine flourishing.
Theological and Thematic Connections
This verse underscores the profound theological truth that God desires the peace and spiritual well-being of His children above all else, even in the painful context of marital breakdown. While God upholds the sanctity of marriage and generally opposes divorce (Matthew 19:6), Paul's instruction here provides a specific exception for cases of abandonment by an unbelieving spouse. The release from "bondage" is not a license for casual divorce but a compassionate acknowledgement that God does not intend for His children to be perpetually bound to a relationship that an unbelieving partner has unilaterally rejected, especially when it undermines their peace. This passage demonstrates a pastoral sensitivity that balances divine ideals with the harsh realities of a fallen world, always pointing back to God's character as the giver of peace.
Reflection and Application
For believers navigating the painful reality of a spouse's departure due to their unbelief, 1 Corinthians 7:15 offers a profound sense of liberation and divine affirmation. It acknowledges the deep hurt and disruption caused by such abandonment but simultaneously assures the believing spouse that they are not perpetually bound to a broken covenant initiated by the unbeliever. This freedom is not an invitation to divorce but a recognition that God's desire for their life is peace and wholeness, not endless strife or being held captive by a relationship that has been unilaterally severed. It encourages believers to prioritize the spiritual peace God has called them to, trusting that even in the midst of loss, God's purposes for their well-being will prevail. This passage calls for discernment, compassion, and a reliance on God's guiding peace in the face of profound relational challenges.
Questions for Reflection
FAQ
Does this verse give a Christian spouse permission to divorce an unbelieving spouse?
No, this verse does not give the believing spouse permission to initiate a divorce. Instead, it addresses the specific scenario where the unbelieving spouse "departs" or abandons the marriage. In such a case, Paul states that the believing "brother or sister is not under bondage," implying a release from the marital tie when the unbeliever unilaterally leaves due to their unbelief or unwillingness to remain. The emphasis is on the unbeliever's departure, not the believer's initiation of divorce.
What does "not under bondage" mean in this context?
"Not under bondage" (Greek: doulóō) means the believing spouse is released from the marital obligations and ties. While interpretations vary among theologians, the most common understanding is that this release implies freedom to remarry, as the original covenant has been broken by the unbeliever's departure. It signifies that God does not intend for the believer to be held captive in a marriage that has been abandoned by the other party.
How does "God hath called us to peace" relate to the rest of the verse?
This phrase serves as the theological rationale and guiding principle for the believer's release. It means that God's ultimate desire for His children is a state of wholeness, harmony, and spiritual well-being (peace), rather than being perpetually bound to a contentious or abandoned relationship. This divine call to peace justifies the release from marital obligation in the specific circumstances outlined in the verse, prioritizing the believer's spiritual flourishing over maintaining a broken union against their will.
Christ-Centered Fulfillment
The peace mentioned in 1 Corinthians 7:15 finds its ultimate embodiment and source in Jesus Christ. He is the "Prince of Peace" (Isaiah 9:6) who came to reconcile humanity to God, breaking the bondage of sin and death. Just as believers are released from marital "bondage" when an unbelieving spouse departs, so too are all believers released from the "bondage of corruption" (Romans 8:21) through Christ's redemptive work on the cross. His sacrifice establishes true peace with God (Romans 5:1) and offers an inner tranquility that transcends earthly circumstances (John 14:27). This divine peace, a fruit of the Spirit (Galatians 5:22), guides believers not only in marital dilemmas but in all aspects of life, pointing to the ultimate Shalom found in Him alone, who truly sets the captives free (Luke 4:18).