1 Corinthians 7:13

1Co 7:13. Γυνὴ, the woman) a sister.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:13. Καὶ οὗτος] a common turn of expression (instead of ὃς κ.τ.λ[1114]) in connection with ΚΑΊ. See on Luk_10:8 and Kühner II. p. 526.

ΜῊ ἈΦΙΈΤΩ Τ. ἌΝΔΡΑ] let her not put away her husband, not send him from her. To translate otherwise (let her not leave him) is, in view of 1Co_7:12, altogether arbitrary. The Vulgate renders correctly: non dimittat virum. The apparent unsuitableness of the expression is happily explained by Bengel (on 1Co_7:10): Separatur pars ignobilior, mulier; dimittit nobilior, vir; inde conversa ratione etiam mulier fidelis dicitur dimittere, et vir infidelis separari, 1Co_7:13; 1Co_7:15. In the mixed marriage Paul regards the Christian partner, even when it is the wife, as the one who, for the sake of Christianity, would have to send away the non-believer, were this in accordance with Christian principles. But these do not permit of it, and so the Christian wife is not to send away the non-believing husband, if he is willing to dwell with her; that would be on her part a presumptuous violation of duty. Comp Harless, Ehescheidungsfr. p. 85. This view of the apostles has no connection with the right conceded even to wives among the Greeks and Romans of divorcing themselves from their husbands (loose principles on this subject were held also among the Rabbins; see Lightfoot, Hor. p. 191). But certainly Paul did not regard the Christian partner in a mixed marriage as the one who was to rule in general (in opposition to Olshausen); the head in every marriage, if it was to continue at all, was, in his view, according to Gen_3:16, the husband. 1Co_11:3; 1Co_14:34; Eph_5:22; Col_3:18; 1Ti_2:11 f.

[1114] .τ.λ. καὶ τὰ λοιπά.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_7:12, 1Co_7:13

But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away. And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

But to the rest; i.e. to those married persons not contemplated in the preceding class. The Context makes it clear, that the distinction between the two classes was, that in the former, both parties were Christians; and in the latter, one was a Christian, and the other a Jew or heathen. With regard to these mixed marriages our Lord had given no specific command; therefore Paul says, I speak, not the Lord. The rule which the apostle lays down is, that such marriages are lawful, and therefore there is no obligation on the Christian party to dissolve the connection. And if he is not bound to do it, he has no right to do it. If, therefore, the unbelieving party consent (συνευδοκεῖ) to remain, the marriage may not be dissolved. The Christian husband is forbidden to repudiate (ἀφιέναι) his heathen wife; and the Christian wife is forbidden to repudiate her heathen husband. The same word is used in both cases, because, by the laws both of the Greeks and of the Romans, the woman as well as the man, had, on legal grounds, the right of divorce. Having said that these mixed marriages might be lawfully continued, he proceeds to remove the scruples which the Christian party might entertain on that point. He shows there is nothing unholy in such a connection.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

the woman--a believer.

let her not leave him--"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in Co1 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 13. And the woman] Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) Let her not leave him.—Better, let her not put him away; the Greek being the same as is applied to the husband in 1Co_7:12. Under Roman law—and St. Paul was writing to those who were under such law—the wife, as well as the husband, was permitted to obtain a divorce. It is therefore probable that St. Paul uses the stronger term here in reference to the woman’s action in the matter, instead of repeating the same word as in 1Co_7:10. Some have suggested that the reason St. Paul applies this word to the action of the woman in the matter is that, in the case under consideration, the fact of the wife being a Christian inverts, in St. Paul’s opinion, the natural order, and makes her the superior. This is wholly inadmissible, and quite contrary to St. Paul’s view of the absolute superiority of the | husband. (See 1Co_11:3; Eph_5:22; 1Ti_2:11.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13. let her not leave him] The word here is the same which in the last verse is translated ‘put away.’

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the woman which hath an husband that believeth,.... The apostle puts the case both ways, there being the same reason for one as for another; that if she that was a sister, who was partaker of the grace of God, and a member of the church, had a husband to whom she was married before her conversion; who was an unbeliever, had no faith in Christ, nor any notion of the Gospel, but an infidel to both:

and if he be pleased to dwell with her; loves her, and is willing to continue with her; neither puts her away from him, nor departs from her on account of her Christianity:

let her not leave him; but continue, and cohabit with him as man and wife; this is the advice the apostle gives, as agreeably to the light of nature and reason; as becoming the Gospel of Christ, and as what might serve to recommend it, and spread the knowledge of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.

Ver. 13. If he be pleased, &c.] If he blaspheme not Christ, force her not to deny the faith, &c., as that king of Denmark that would have compelled his wife to go to mass, who was therefore forced to flee for her life to her brother the elector of Brandenburg (as Luther relateth,) where she died Christianly.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Let her not leave him - A change of phraseology from the last verse, to suit the circumstances. The wife did not have power to “put away” the husband, and expel him from his own home; but she might think it her duty to be separated from him. The apostle counsels her not to do this; and this advice should still be followed. She should still love her husband and seek his welfare; she should be still a kind, affectionate, and faithful wife; and all the more so that she may show him the excellence of religion, and win him to love it. She should even bear much, and bear it long; nor should she leave him unless her life is rendered miserable, or in danger; or unless he wholly neglects to make provision for her, and leaves her to suffering, to want, and to tears. In such a case no precept of religion forbids her to return to her father’s house, or to seek a place of safety and of comfort. But even then it is not to be a separation on account of a difference of religious sentiment, but for brutal treatment. Even then the marriage tie is not dissolved, and neither party is at liberty to marry again.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Sanctifying, in holy writ, generally signifieth the separation or setting apart of a person or thing from a common, to and for a holy use, whether it be by some external rites and ceremonies, or by the infusing of some inward spiritual habits. In this place it seemeth to have a different sense from what it usually hath in holy writ; for it can neither signify the sanctification of the person by infused habits of grace; for neither is the unbelieving husband thus sanctified by the believing wife, neither is the unbelieving wife thus sanctified by the believing husband; nor are either of them thus set apart for the service of God by any legal rites: which hath made a great difference in the notions of interpreters, how the unbelieving husband is sanctified by the believing wife, or the unbelieving wife, by the believing husband. Some think it signifies no more than prepared for God, as sanctified signifies, Isa 13:3. Others think they are sanctified by a moral denomination. I rather think it signifies, brought into such a state, that the believer, without offence to the law of God, may continue in a married estate with such a yoke-fellow; and the state of marriage is a holy state, notwithstanding the disparity with reference to religion.

Else were your children unclean; otherwise, he saith, the children begotten and born of such parents would be unclean, in the same state that the children of pagan parents are without the church, not within the covenant, not under the promise. In one sense all children are unclean, i.e. children of wrath, born in sin, and brought forth in iniquity; but all are not in this sense unclean, some are within the covenant of grace, within the church, capable of baptism.

But now are they holy; these are those that are called holy; not as inwardly renewed and sanctified, but relatively, in the same sense that all the Jewish nation are called a holy people: and possibly this may give us a further light to understand the term sanctifed, in the former part of the verse. The unbelieving husband is so far sanctified by the believing wife, and the unbelieving wife so far sanctified by the believing husband, that as they may lawfully continue in their married relation, and live together as man and wife, so the issue coming from them both shall be by God counted in covenant with him, and have a right to baptism, which is one of the seals of that covenant, as well as those children both whose parents are believers.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Let her not leave him. The verb is the same as in the clause rendered "let him not put her away.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

13. τὸν ἄνδρα. אABCDEFG, Vet. Lat., Vulg., Peshito. Rec. αὐτόν.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

13.] The change of construction καὶ γυνὴ ἥτις … καὶ οὗτος …, is found frequently with καί: so Il. α. 78, ἦ γὰρ ὀΐομαι ἄνδρα χολωσέμεν, ὃς μέγα πάντων | Ἀργείων κρατέει καί οἱ πείθονται Ἀχαιοί. See reff., and Kühner, ii. 526 (§ 799).

Meyer remarks, that the Apostle uses the vox media ἀφιέναι here, of both parties, the husband and wife, not ἀπολύειν (as Mat 5:31, &c.), which would apply only to the husband. In the E. V. this identity of terms is unfortunately neglected. The same word, part from, would well have expressed ἀφιέτω in both cases.

By the Greek as well as Roman customs the wife had the power of effecting a divorce. At Athens,—when the divorce originated with the wife, she was said ἀπολείπειν the house of her husband: when with the husband, ἀποπεμπέσθαι. At Rome, the only exception to the wife’s liberty of effecting a divorce appears to have been in the case of a freedwoman who had married her patronus. See Smith’s Dict, of Gr. and Rom. Antt. artt. Divortium, and ἀπολείψεως δίκη. Olsh. thinks that Paul puts both alternatives, because he regards the Christian party as the superior one in the marriage. But, as Meyer remarks, this would be inconsistent with the fundamental law of marriage, Gen 3:16, and with the Apostle’s own view of it, ch. 11:3, 14:34; Eph 5:22, Eph 5:23; 1Ti 2:11, 1Ti 2:12.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

13. καὶ οὗτος. The pronoun shows that αὕτη, is the right accentuation in v. 12. Here some inferior texts read αὐτός instead of οὗτος, and αὐτόν instead of τὸν ἄνδρα. The latter term has point, because it was a strong measure for a wife to try to divorce her husband. But the Apostle puts both sexes on a level by using ἀφιέτω, which is more commonly used of the husband, of both.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.