1 Corinthians 7:10-14 sits inside this longer paragraph.
6But this I say by way of concession, not of commandment. 7Yet I wish that all men were like me. However each man has his own gift from God, one of this kind, and another of that kind. 8But I say to the unmarried and to widows, it is good for them if they remain even as I am. 9But if they don’t have self-control, let them marry. For it’s better to marry than to burn. 10But to the married I command—not I, but the Lord—that the wife not leave her husband 11(but if she departs, let her remain unmarried, or else be reconciled to her husband), and that the husband not leave his wife.
12But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her. 13The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband. 14For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband. Otherwise your children would be unclean, but now they are holy. 15Yet if the unbeliever departs, let there be separation. The brother or the sister is not under bondage in such cases, but God has called us in peace. 16For how do you know, wife, whether you will save your husband? Or how do you know, husband, whether you will save your wife? 17Only, as the Lord has distributed to each man, as God has called each, so let him walk. So I command in all the assemblies.
John Calvin 1540 · Public Domain On vv10, 11, 12, 14 10. To the married I command. He now treats…
10. To the married I command. He now treats of another condition of marriage — its being an indissoluble tie. Accordingly, he condemns all those divorces that were of daily occurrence among the heathens, and were not punished among the Jews by the law of Moses. Let not, says he, the husband put away his wife, and let not the wife depart from her husband. Why? Because they are joined together by an indissoluble bond. It is surprising, however, that he does not make an exception, at least in case of adultery; for it is not likely that he designed to curtail in anything the doctrine of Christ. To me it appears clear, that the reason why he has made no mention of this is, that as he is discoursing of these things only in passing, he chose rather to send back the Corinthians to the Lord’s permission or prohibition, than to go over everything in detail. For when persons intend to teach anything in short compass, they content themselves with a general statement. Exceptions are reserved for a minuter and more extended and particular discussion.
But as to what he subjoins — not I, but the Lord — he intimates by this correction, that what he teaches here is taken from the law of God. For other things that he taught he had also from the revelation of the Spirit; but he declares that God is the author of this, in respect of its being expressly taken from the law of God. If you inquire as to the particular passage, you will nowhere find it in so many words; but as Moses in the beginning testifies, that the connection between a husband and wife is so sacred, that for the sake of it
Read full note →
a man ought to leave his father and mother. (Genesis 2:24.)
It is easy to gather from this, how inviolable a connection it is. For by right of nature a son is bound to his father and mother, and cannot shake off that yoke. As the connection of marriage is preferred to that bond, much less ought it to be dissolved.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv10, 12, 14 Seventhly, he forbiddeth contentions and the publishing of divorces…
Seventhly, he forbiddeth contentions and the publishing of divorces (for he speaketh not here of the fault of whoredom, which was then death even by the law of the Romans also) whereby he affirmeth that the hand of marriage is not dissolved, and that from Christ’s mouth.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv10–14 10 And unto the married I command, yet not…
10 And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
Ver. 10. Yet not I] By prudential advice only.
Read full note →
But the Lord] Not in so many words, but by just consequence drawn from Mat 19:6.
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.
Matthew Poole 1685 · Public Domain On vv10–13 The apostle had spoke to the married before, but…
The apostle had spoke to the married before, but in another case, he now returneth in his discourse to them again, speaking to another case, which it should seem they had put to him; what it was is not plainly expressed, but it may easily be gathered from 1Co 7:12,13, as also from the apostle’s determination in this verse: or it was this: Whether it was lawful for the husband to depart from his wife, or the wife from her husband, unless it were in the case of adultery; for though here be nothing spoken as to that case, yet it plainly must be excepted, as determined before by our Saviour; but as the Jews, so the heathens amongst whom these Corinthians lived, had entertained much too mean thoughts about the marriage bond, indulging themselves in a liberty to break it for every slight cause; and it should seem by 1Co 7:12,13, it was judged by them a sufficient cause, if one of them were not converted to the faith of Christ. Now in this case, saith the apostle,
I command, and what I tell you is the will of God; it is not I alone who command it, but you are to look upon it as the will of God concerning you, though revealed to you by me that am the minister of God to you.
Read full note →
Let not the wife depart from her husband; she may be divorced from her husband in case of fornication, but let her not for any other cause make a voluntary secession.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv10, 12 As if the apostle had said, Although it be…
As if the apostle had said, Although it be no sin to marry, yet it is a sin to depart when married; herein I lay the authority of God’s command upon you, that you agree together, and that no difference which may arise between you cause you to separate and live asunder. But to marry upon departure, is a double sin.
Therefore if any disagreements and discontents between husband and wife cause you to live asunder for a time, think not either of you of marrying to another person; but be reconciled to each other, and live together in love, as it becometh persons professing godliness.
Read full note →
A civil war in families is fatal, as well as in the commonwealth. Domestic contentions, especially betwixt husband and wife, are dangerous and destructive of love and peace. If at any time they arise to that height as to cause a separation betwixt them two who are one flesh, yet nothing of that nature can warrant their divorce; nothing but death or adultery can untie the marriage knot, and release them from their obligation to each other.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v10 In this paragraph the apostle gives them direction in…
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.
Read full note →
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."
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv10–14 And unto the married I command,.... To the unmarried…
And unto the married I command,.... To the unmarried and widows he spoke by permission, or only gave advice and counsel to remain unmarried, provided they could contain; but if not, it was advisable to marry; but to persons already in a married state, what he has to say to them is by commandment, enjoining what they are under obligation to observe, not being at liberty to do as they will:
yet not I, but the Lord; not as if he took upon him the dominion over them, to make laws for them, and, in an imperious authoritative way, oblige them to obedience to them; no; what he was about to deliver, was not a law of his own enacting and obtruding, but what their Lord, their Creator, head, husband, and Redeemer, had ordered and enjoined; and this grave solemn way of speaking he makes use of, to excite their attention, command awe and reverence, make the greater impression upon their minds, and show the obligation they were under to regard what was said:
Read full note →
let not the wife depart from her husband; for the same law that obliges a man to cleave to his wife, obliges the wife to cleave to her husband, Gen 2:24 and those words of Christ, "what God hath joined together, let no man put asunder", Mat 19:6 regard the one as well as the other; and the rules he has given, forbidding divorces only in case of adultery, Mat 5:32 are as binding upon the wife as upon the husband. The wife therefore should not depart from her husband upon every slight occasion; not on account of any quarrel, or disagreement that may arise between them; or for every instance of moroseness and inhumanity; or because of diseases and infirmities; nor even on the score of difference in religion which, by what follows, seems to be greatly the case in view. The apostle observes this, in opposition to some rules and customs which obtained among Jews and Gentiles, divorcing and separating from one another upon various accounts; not only husbands put away their wives, but wives also left their husbands: for women to put away, or leave their husbands, were not in former times allowed of among the Jews, but from other nations crept in among them; indeed if a man married one under age, and she did not like him for her husband, she might refuse him, and go away without a bill of divorce; the manner of refusal was, by saying before two witnesses, I do not like such an one for my husband, or I do not like the espousals, with which my mother or my brother espoused me, or in such like words; and sometimes a written form of refusal was given (m); but otherwise where marriage was consummated, such a departure of the wife was not allowed. Salome, the sister of Herod, is thought to be the first that introduced it, who sent a bill of divorce to Costobarus (n) her husband; and in this she was followed by Herodias, the daughter of Aristobulus, who left her husband, and married Herod Antipas (o); and it seems certain, that this practice prevailed in Christ's time, since not only such a case is supposed, Mar 10:12 but a very flagrant instance is given in the woman of Samaria, Joh 4:18 who had had five husbands, not in a lawful regular manner, one after another upon their respective deaths, but she had married them, and put them away one after another: and as for the Gentiles, the account the Jews (p) give of them is, that though they had
"no divorces in form, they put away one another; R. Jochanan says, , "a man's wife might put him away", and give him the dowry:''
though, according to other accounts, they had divorces in form, which, when a man put away a woman, were called , "letters of dismission"; and when a woman left her husband, , "letters of dereliction", such as Hipparchia the wife of Alcibiades gave to him (q); and Justin Martyr (r) gives us an instance of a Christian woman, who gave her husband what the Roman senate called a divorce.
(m) Maimon. Hilch. Gerushim, c. 11. 1. 8. 11. & Ishot, c. 4. sect. 3. (n) Joseph. Antiqu. l. 15. c. 7. sect. 10. (o) lb. l. 18. c. 6. sect. 1. (p) Bereshit Rabba, sect. 18. fol. 15. 3. (q) Plutarch. in Alcibiade. (r) Apolog. 1. p. 41, 42.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv10, 11, 12, 14 Not I - Only. But the Lord - Christ;…
Not I - Only. But the Lord - Christ; by his express command, Matt. v, 32.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10–14 Verse 10. I command, yet not I, but the…
Verse 10. I command, yet not I, but the Lord] I do not give my own private opinion or judgment in this case; for the Lord Jesus commands that man shall not put asunder them whom God hath joined, Mat 5:32; Mat 19:6. And God has said the same, Ge 2:24. The following extracts will prove that the law among the Jews was very loose relative to the firmness of the marriage bond:-
A woman might put away or depart from her husband by giving this simple reason to the elders, who would give the following certificate. "In ____ day of ____ week, of ____ year, A., daughter of B., put away before us and said: My mother, or my brethren, deceived me, and wedded me or betrothed me, when I was a very young maid, to C., son of D.; but I now reveal my mind before you, that I will not have him."
Read full note →
Sometimes they parted with mutual consent, and this also was considered legal, as was also the marriage of the separated parties to others. Witness the following story: "A good man had a good wife; but because they had no children, they mutually put away each other. The good man married a bad (a heathen) wife, and she made him bad (a heathen;) the good woman married a bad (a heathen) husband, and she made him good."
Divorces were easily obtained among them, and they considered them the dissolving of the marriage bond; and, in consequence of these, the parties might remarry with others. This was contrary to the original institution of marriage, and is opposed both by our Lord and the apostle.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv10, 12, 14 1Co 7:10-11. The married I command — Greek, τοις…
1Co 7:10-11. The married I command — Greek, τοις δε γεγαμηκοσι παραγγελλω, Now those that have married I charge: so these words should be rendered, the phrase being the same with that in 1Ti 1:3, rendered by our translators, that thou mightest charge some. Yet not I — Only, or not I by any new revelation, nor by mere counsel, or prudential advice, as 1Co 7:25; 1Co 7:40. But the Lord — Namely, in the first institution of marriage, Gen 2:24; and the Lord Christ also commanded the same, Mat 5:32; Mat 19:6; Mat 19:9. The Lord Jesus, during his ministry on earth, delivered many precepts of his law in the hearing of his disciples. And those which he did not deliver in person, he promised to reveal to them by the Spirit, after his departure. Therefore there is a just foundation for distinguishing the commandments which the Lord delivered in person, from those which he revealed to the apostles by the Spirit, and which they made known to the world in their sermons and writings. This distinction is not only made by Paul; it is insinuated likewise by Peter and Jude, 2Pe 3:3, Jdg 1:17, where the commandments of the apostles of the Lord and Saviour are mentioned, not as inferior in authority to the commandments of the Lord, (for they were all as really his commandments as those which he delivered in person,) but as different in the manner of their communication. And the apostle’s intention here was not, as many have imagined, to tell us in what things he was inspired, and in what not; but to show us what commandments the Lord delivered personally in his own lifetime, and what the Spirit inspired the apostles to deliver after his departure. This Paul could do with certainty; because, although he was not of the number of those who accompanied our Lord during his ministry, all the particulars of his life and doctrine were made known to him by revelation, as may be collected from 1Co 11:23; 1Co 15:3; 1Ti 5:18; and from many allusions to the words and actions of Christ, found in the epistles which Paul wrote before any of the gospels were published; and from his mentioning one of Christ’s sayings, not recorded by any of the evangelists, Act 20:35. Further, that the apostle’s intention, in distinguishing the Lord’s commandments from those he calls his own, was not to show what things he spake by inspiration, and what not, is evident, from his adding certain circumstances, which prove that, in delivering his own commandments, or judgment, he was really inspired. Thus, when he asserted that a widow was at liberty to marry a second time, by adding, (1Co 7:40,) she is happier if she so abide, after (that is, according to) my judgment; and I think, or, (as δοκω rather means,) I am certain that I also have the Spirit of God, he plainly asserted that he was inspired in giving that judgment or determination. See more on this subject in Macknight. Let not the wife depart from her husband — Wilfully leave him, on account of any disagreement between them. But if she depart — Contrary to this express prohibition, assigning, perhaps, reasons apparently necessary for it, as that her life is in danger, or the like; let her remain unmarried, or — Rather, if it may be accomplished by any submission on her part, let her be reconciled to her husband — That, if possible, they may live in such a union and harmony as the relation requires. And let not the husband put away his wife — Except for the cause of adultery; because the obligations lying on husbands and wives are mutual and equal. The apostle, after saying concerning the wife, that if she departed from her husband, she must remain unmarried, or be reconciled to him, did not think it necessary to add a similar clause respecting the husband, namely, that if he put away his wife, he must remain unmarried, or be reconciled to her. This, however, is implied in what he says concerning him.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv10–14 And unto the married - This verse commences the…
And unto the married - This verse commences the second subject of inquiry; to wit, whether it was proper, in the existing state of things, for those who were married to continue this relation, or whether they ought to separate. The reasons why any may have supposed that it was best to separate, may have been:
That their troubles and persecutions might be such that they might judge it best that families should be broken up; and, Probably many supposed that it was unlawful for a Christian wife or husband to be connected at all with a pagan and an idolater.
Read full note →
I command, yet not I, but the Lord - Not I so much as the Lord. This injunction is not to be understood as adVice merely, but as a solemn, divine command, from which you are not at liberty to depart. Paul here professes to utter the language of inspiration, and demands obedience. The express command of “the Lord” to which he refers, is probably the precept recorded in Mat 5:32, and Mat 19:3-10. These precepts of Christ asserted that the marriage tie was sacred and inviolable.
Let not the wife depart ... - Let her not prove faithless to her marriage vows; let her not, on any pretence, desert her husband. Though she is a Christian. and he is not, yet let her not seek, on that account, to be separate from him - The law of Moses did not permit a wife to divorce herself from her husband, though it was sometimes done (compare Mat 10:12); but the Greek and Roman laws allowed it - Grotius. But Paul here refers to a formal and legal separation before the magistrates, and not to a voluntary separation, without intending to be formally divorced. The reasons for this opinion are:
(1) That such divorces were known and practiced among both Jews and pagans.
(2) It was important to settle the question whether they were to be allowed in the Christian church.
(3) The claim would be set up, probably, that it might be done.
(4) The question whether a “voluntary separation” might not be proper, where one party was a Christian, and the other not, he discusses in the following verses, 1Co 7:12-17. Here, therefore, he solemnly repeats the law of Christ, that divorce, under the Christian economy, was not to be in the power either of the husband or wife.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv10, 12, 14 But to them that are married, &c. He tells…
But to them that are married, &c. He tells these persons that they ought not to part, or if a separation for weighty reasons can be allowed, neither party can marry another. (Witham) --- That the wife. Jesus Christ has expressly declared, that in one case only a divorce may be allowable, and that is in the case of adultery. (Estius)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v12 B.—Mixed marriages. The course to be pursued by the…
B.—Mixed marriages. The course to be pursued by the believer in different circumstances. The general principles involved, stated and illustrated in parallel cases
1Co_7:12-24
Read full note →
12But to the rest speak I, 12 not the Lord: If any brother hath a wife that believeth not, and she13 be pleased to dwell with him, let him not put her away. 13And the woman which [who] hath a husband that believeth not, and if he2 be pleased to dwell with her, let her not leave him [her husband14]. 14For the unbelieving husband is sanctified by [in, ἐν] the wife, and the unbelieving wife is sanctified by [in, ἐν] the husband [the brother15]: else were your children unclean; but now are they holy. 15But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us [you16] to [in, ἐν] peace. 16For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? 17But as God [the Lord17] hath distributed [allotted] to every man, as the Lord [God6] hath called every one, so let him walk. 18And so ordain I in all churches. Is [Was] any man called being circumcised? let him not become uncircumcised. Is any [Has any been18] called in uncircumcision? let him not be circumcised. 19Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. 20Let every man abide in the same 21calling wherein he was called. Art [Wert] thou called being a servant [slave]? care 22not for it: but [even] if thou mayest be made free, use it rather. For he [the slave] that is called in the Lord, being a servant [om. being a servant] is the Lord’s freeman:19 likewise also [om. also] he [the freeman] that is called, being free [om. being free], is Christ’s servant. 23Ye are bought with a price: be [become] not ye the ser vants of men. 24Brethren, let every man, wherein he is called, therein abide with God.
EXEGETICAL AND CRITICAL
1Co_7:12-14. But to the rest.—By these he evidently means those living in mixed marriage, haying been converted in wedlock. From this it is plain, that in what he has been saying he has had to do solely with parties who were both Christian. But now he comes to consider a relation to which the command of our Lord does not absolutely apply. That was a command for disciples alone; but here those were involved who did not acknowledge subjection to him; and the continuance of the connection depended largely on their own free will. In this case now, the Spirit of the Lord, dwelling in the Apostle, and developing more fully and completely the injunctions given by him on earth, was called to make known what was right, in accordance with the mind of Christ. And it is to this he points when he premises—say I, not the Lord.—[The distinction here made, is simply one of fact as to the form—not one of authority]. His injunction is still an expression of the Lord’s will—if any brother has an unbelieving wife, let him not put her away.—Yet this is conditioned on the pleasure of the wife—if she be pleased to dwell with him.—And this presupposes, on the one hand, that the husband, by reason of his higher love, and of his conviction of the sanctity of marriage, had an inclination to abide with his wife; and, on the other hand, that the wife had some respect for Christianity, and presented no obstacle to the practice of it. [“We see from this how despised the Christians were at that time by the heathen, since even wives would leave their husbands because they had been converted to Christianity.” Billroth. And the threat of this is one great obstacle to the conversion of men in heathendom at this day].—Οἰκεῖν is used in the classics the same as here, and in this connection means, to house with. [Here Chrys. says: “He that putteth away his wife for fornication is not condemned, because he that is one body with her that is a harlot, is polluted; and the marriage bond is broken by fornication, but not by unbelief. Therefore it is lawful to put away a wife for the former sin, but not for the latter. But is not he who is joined with an idolatress one body? Yes, but not polluted by her. The holiness of the faithful husband prevails over the unholiness of the unbelieving wife. They are joined together in that respect in which she is not unholy. But not so in the case of an adulteress.” Words.].—And whatever woman have an unbelieving husband, and this one be pleased to dwell with her.—In καὶ οὖτος there is a change of construction, which appears also often among the Greeks. It is the introduction of a demonstrative in an accessory clause. Otherwise it would be καὶ αὐτος, which the Rec. has. [On this oratio variata see Winer §LXII. 2, 1; also on the use of ὄστις for εἴ τις see Jelf, §816, 3, 7].—Let her not repudiate her husband.—The use of ἀφιέναι in reference to the wife is somewhat remarkable. It means [properly, to put away, and is the same word as that used in the case of the man; but] here, to have, to give up; [and so the E. V. renders it, making a distinction in the rendering by reason of the diversity of the subject. Alford well says, “this is unfortunate;” and there seems no adequate reason for it, as may be seen from what follows. Robinson translates alike in both cases]. Elsewhere, Mar_10:11, απολύειν is predicated as well of the wife as of the husband. Bengel, whom Meyer follows, says, “the nobler part dismisses,” and this, in this instance, is the Christian party. According to Greek, as well as Roman law, the wife also had the liberty of obtaining divorce; among the Jews, too, the law in this respect was somewhat modified by Rabbinical definitions. Light. II:191. [Hence, there is good ground for affirming that it is not simple abandonment, but formal divorce that the Apostle here prohibits. So Hodge].
The above injunction he next proceeds to establish; and opposes the tendency to desertion arising from the dread of contamination through intimate communion with an unbeliever, by pointing to the fact, that in this case [the grace of Christianity triumphs over the disparity, and] the unbelieving party, [so far from desecrating the other, is himself sanctified by connection with the believing one.]—For the unbelieving husband is sanctified in the believing wife, and the unbelieving wife is sanctified in the brother.—The verb ἡγίασται, is sanctified, is not to be construed subjectively; since the supposition is, that the sanctifying principle—even faith, is here wanting. Neither does it point to a future conversion anticipated, (candidatus fidei); still less does it imply the sanctification of the marriage intercourse through the prayer of the believing party; but it denotes the Christian theocratic consecration. The unchristian partner standing, as he does, in vital union with a believer (one flesh), participates in his or her consecration, and is not to be regarded as profane, but as connected by this link to the Church of God, and to God’s people. The phrases, ἐν τῇ γυναικὶ—τῷ ἀδελφῷ, in the wife—in the brother, denote that the sanctification here comes through the Christian partner, whose character, as holy, passes over and is imputed to the unchristian partner. Hence, it followed that the marriage was still to be regarded as one acceptable to God, and that, therefore, the Christian party was to continue therein, so far as it was possible for him or her to do so. True enough it was, indeed, that the unbelieving party, by his consent to remain in such relation to the Christian community, afforded some ground for hope that he would, in the end, prove altogether acceptable to the Church, under whose spiritual influence he was thus brought; but this fact is not here distinctly expressed.
To prove, this relative sanctification of the unbelieving party, through connection with the believing one, he introduces the following apagogic statement.—Else were your children unclean, but now are they holy.—’Επεὶ αρὰ; since then, i. e., in case this sanctification did not exist (comp. 1Co_5:10). His meaning is this: if that vital communion which existed between the married parties, of which one was a believer and another not, imparted to the latter no sacredness, then it would follow that the like vital union between Christian parents and their children, would not impart to the latter any sacredness,—that the children of Christians themselves must be regarded as impure and profane, like the heathen. But to such an inference he opposes the views already held among them, that these children were holy,—that they, by virtue of their vital connection with Christian parents, were to be regarded as properly belonging to God’s holy people. And if such a view were tenable, he argues a like result in favor of the unbelieving married parties; that they were similarly sanctified by a collateral union. [Hodge, however, with more correctness, states the argument differently. He says: “The most natural, and hence the most generally adopted view, is this: ‘The children of these mixed marriages are universally acknowledged as holy; that is, as belonging to the Church. If this be correct, as no one disputes, the marriages themselves must be consistent with the laws of God. The unbelieving must be sanctified by the believing partner, otherwise your children would be unclean, i.e., born out of the pale of the Church.’—The principle in question was not a new one, to be then first determined by Christian usage. It was, at least, as old as the Jewish economy, and familiar wherever Jewish laws and the facts of Jewish history were known. Paul circumcised Timothy, whose father was a Greek, while his mother was a Jewess, because he knew that his countrymen regarded circumcision in such cases as obligatory.” Act_16:1-3. Barnes most unaccountably interprets “unclean” to mean “illegitimate.” Then “holy,” of course, must mean legitimate, contrary to all usage.]—This whole argument militates against, rather than favors the existence of the practice of Infant Baptism at that period. (Comp. Meyer and de Wette, Stud. and Krit., 1830, p. 669ff.; [also Neander, Stanley and Alford in loco). Had such a practice existed, it would be fair to presume, that the Apostle would have alluded to it specifically, in confirmation of his position. Here, most of all, would have been the place to have mentioned it by name, as furnishing ecclesiastical authority for the view he had taken. The fact that he did not mention it, therefore, affords some reason for concluding that the rite did not exist.]—It is another question, however, whether this passage does not furnish an important ground on which to establish the rite of Infant Baptism. According to Jewish notions, the baptism of a female proselyte sufficed for that of her child, which was afterwards born of her, so that this did not then need to be baptized. But so far as baptism is a means of grace, we may infer from this statement of the Apostle, that there was a claim for it on the part of the child, who had been already consecrated to God by virtue of his having been born of Christian parents. That relation to the kingdom of God which is founded on parentage, is sealed through baptism; and the child is set apart in a solemn manner as a partaker of the fulness of grace imparted to the Church. [On the whole subject see John M. Mason’s Works, Vol. IV., pp 373–382, who takes this in direct evidence of Infant Baptism; and also Hodge’s note, who says: “Some modern German writers find in this passage a proof that Infant Baptism was unknown in the Apostolic Church. They say that Paul does not attribute the holiness of children to their parentage; if they were baptized—because their consecration would then be due to that rite, and not to their descent. This is strange reasoning. The truth is, they were baptized, not to make them holy, but because they were holy. The Jewish child was circumcised because he was a Jew, and not to make him one. So Christian children are not made holy by baptism, but they are baptized because they are holy.” See also Hooker, Ec. Pol. Ch. LX.]. Ὑμῶν refers to the Christian parents generally, who in mixed marriages were not excluded. Νῦν δὲ, but now, logical, as in 1Co_5:11. On ἅγια compare Bengel and Osiander.
1Co_7:15-16. He here considers the possible alternative.—But if the unbelieving depart—How then?—let him depart.—‘That is his affair; he must be allowed to decide it for himself.’ And in such a case “let the brother or sister be patient, nor let him think that anything ought to be changed which cannot be changed.” Bengel. That which follows, annexed by no connecting particle, confirms this advice.—The brother or the sister is not bound in such cases.—He here assigns the reasons why a divorce should be allowed on the part of the Christian; and the words cannot simply mean: ‘he is not bound to crowd himself upon the other,’ [to insist upon the connection, as in the case where both are Christians (as Photius, Alford, Billroth)]; but they carry the further implication: ‘is not unconditionally bound to the marriage relationship like a slave,’—‘is free.’ Δέδεται, as in 1Co_7:39 (comp. Osiander). The words ἐν τοῖς τοιοίτοις are either Masc. by such (not, to such) as separate themselves; or which is better, Neut.; under such circumstances (comp. Php_4:11; Rom_8:37; Joh_4:37). “The Apostle only means, that in matters of religious conviction, one person cannot be the slave of another, [that a married Christian person cannot be forced to remain with a heathen consort, if the latter will not allow the exercise of his own religious views. Under such circumstances separation should be allowed; but concerning liberty to marry again, nothing is here said.” Neander.]20—But in peace God hath called us.—This is directly connected with the foregoing, and confirms still further the propriety of the injunction: “let him depart.”—The determination to continue in marriage against the will of the other party, would lead to hatred and strife; and this would be contrary to the peaceful character of the Christian calling.—Ἐν εἰρήνῃ, in peace, i.e., either: ‘to this end, that we may live in peace;’ in which case it would be equivalent to: unto peace [according to our English version] denoting the object of the call;21 or: ‘since he has proclaimed to us the Gospel of peace, the essential effect of which is peace,’—denoting the way and mode of the calling (comp. Eph_4:1; 1Th_4:7; Luk_11:11). Fundamentally, both constructions amount to the same thing; and imply that any separation would contravene the spirit of the Divine calling, inasmuch as it would increase existing estrangement and cause new outbreaks. [“Hence it is that the Rabbins, and Maimonides famous among the rest, in a book of his, set forth by Buxtorfius, tells us that ‘divorce was permitted by Moses to preserve peace in marriage, and quiet in the family.’ Milton.] This view corresponds to the whole train of thought, and agrees well with what follows. On the other hand, that view which regards the Apostle as here putting a limitation on the injunction: ‘let him depart,’ introduced adversatively by the particle, δέ, as if he meant to say: ‘a separation, however, ought, if possible, to be avoided,’ is at variance with his line of argument [see below].
The Apostle yet further confirms his advice by obviating a doubt which contained a strong motive for resisting separation in the case supposed, viz.: whether the salvation of the unbelieving party, which might be secured by a continuance of the connection, would not hereby be cut off. This he meets by pointing to the utter uncertainty of the results of any efforts directed to this end.—For what knowest thou, O! woman, whether thou shalt save thy husband.—The meaning is, thou canst have no assurance that thou wilt be the means of saving him. [On the force of the εἰ, see Jelf Vol. II., § 877 B.].—Σώζειν, to save, as in 1Co_1:18, is used here in a relative sense, q. d., to be the instrument of saving, as 1Co_9:22; Rom_11:14; 1Ti_4:10.—[“This verse is generally understood as stating a ground for remaining united, as 1Co_7:13, in hope that conversion of the unbelieving party may follow. Thus 1Co_7:15 is regarded as altogether parenthetical. But 1, this interpretation is harsh, as regards the context, for 1Co_7:15 is evidently not parenthetical,—and 2, it is hardly admissible grammatically, for, it makes εἰ=εἰ μή,—‘What knowest thou, whether thou shalt not save?’ Lyra seems first to have proposed the true rendering, which was afterwards adopted hesitatingly by Estius, and of late decidedly by Meyer, de Wette, and Bisping; viz., that the verse is not a ground for remaining united, in hope, etc., but a ground for consummating a separation, and not marring the Christian’s peace for so uncertain a prospect as that of converting the unbelieving party. Τί οὔδας εἰ thus preserves its strict sense: what knowest thou (about the question) whether, etc.? and the verse coheres with the words immediately preceding, ἐν εἰρήνῃ κἔκληκεν ἡμᾶς ὁ θέος. Those who take εἰ for εἰ μή, attempt to justify it by referring to 2Sa_12:22; Joe_2:14; Jon_3:9, where the LXX. have for Heb. םִי יוֹרֵעַ, τίς οἶδεν εἰ to express hope: but in every one of these passages the verb stands in the emphatic position, and the LXX. used this very expression to signify uncertainty.” Alford. These arguments seem conclusive. They are received also by Billr. and Neander, and are virtually advanced by Kling, in the 1st Ed. President Wolsey, in his very carefully digested articles on Divorce, in the New Englander for Jan., Ap. and July, 1867, which are well worthy of study on this whole subject, says of the attempt to make this a dissuasive against separation: “Logic will not bend to this meaning.” Words., Barnes and Hodge, however, do not admit their force. The latter says, “it is contrary to the whole animus of the Apostle. He is evidently laboring throughout these verses to prevent all unnecessary disruptions of social ties.” No such special pleading, however, is apparent. If there be a point aimed at, it would seem rather to be to put the believer in the highest spiritual condition preparatory to the coming of Christ, that his obligations previously incurred would admit of. And this liberation from the bondage of a heathen partner, ‘who has departed,’ is one of the blessings he secures. Yet it must be added, that while the grammatical argument, and some of the logical bearings, support Kling’s view, the sentiment involved in the other interpretation is thoroughly Scriptural (1Pe_3:1-2), and is favored by most interpreters because of its gracious tone. Most of the Homiletical and Practical remarks cited in this section proceed upon it.]
Obs. 1. Our passage, especially 1Co_7:15, forms, as is well known, the Scripture ground for divorce on account of malicious desertion. But the support given is not direct or absolutely reliable. The Apostle is here speaking only of mixed marriages, in which the will of the unbelieving party is the chief thing under consideration. But for purely Christian marriages there is no other ground allowed in Scripture for divorce but adultery or fornication, which is an actual rupture of the marriage tie. The only question therefore is, whether the language of Christ is to be interpreted as giving a law literally and universally obligatory, or only laying down a principle which admits of being applied analogically, so that other circumstances also that are in fact a breaking of the bond, may be taken as furnishing good ground for divorce. In the latter case, malicious desertion would very properly be regarded as one of these circumstances.
Obs. 2. In regard to the phrase, ‘is not under bondage’ (1Co_7:15), the question arises, whether, according to the intent of the Apostle, a second marriage is allowed or forbidden. The words themselves express neither the one nor the other, and it is altogether arbitrary to supply the clause: ‘but let her remain unmarried,’ from 1Co_7:11. Rather we may say with Meyer: “Because Paul does not apply our Lord’s prohibition of divorce to mixed marriages, he does not intend also to apply his prohibition of a second marriage in Mat_5:22 to such cases.”
[“Although a Christian may not put away his wife, being an unbeliever, yet if the wife desert her husband, he may contract a second marriage. Hence even Romish divines declare that in this case marriage is not indissoluble. Thus A. Lapide says here: ‘Observe that the Apostle in this case not only permits divorce of bed (thori divortium), but also of matrimony; so that the believing spouse is at liberty to contract a second marriage. Otherwise a brother or sister would be subject to servitude. And it is a great servitude to be held fast in matrimony, bound to an unbeliever; so that even though the latter desert you, you are not able to marry again, but must contain yourself and lead a single life.’ And in support of this opinion he refers to St. Augustine, de Adulterinis Conjugiis, c. 13 and 19. St. Thomas and Ambrosiast., who says: ‘The respect of a spouse is not due to him who contemns the Author of marriage, but a person is at liberty to unite himself to another.’ ” Words., who singularly contradicts this view in his comments on the next verse].
1Co_7:17. If not to each one as the Lord hath distributed, each one, as God hath called, so let him walk.—There are two points here in regard to which commentators differ: 1. The connection with what precedes, formed by εἰ μή; 2. The relation of the parallel clauses, beginning with ὡς: as,—whether they express essentially the same idea or different ideas. As it respects the second point, it is clear from what is specified in 1Co_7:18 ff., that Paul is here speaking of that position in life in which each one finds himself when called to be a Christian. The first of these clauses, then, designates this position as a lot appointed to each one by the Lord [“it is a dramatic metaphor, which will bring to mind a celebrated passage in Hamlet.” Bloomfield]; the second, as a position in which he received his call to salvation. It is to this position that the particles “as” and “so” refer. The two clauses, then, are not tautological. The use of the title ‘Lord,’ in connection with ‘distributeth’ (ἐμέρισε) is somewhat remarkable, since Paul generally employs this title of Christ. From this fact we are to explain the change of place between the two words, ‘the Lord’ and ‘God’ in the received text; since the former would rather be regarded as the subject of the verb ‘call,’ although the act of calling is also frequently referred back to God. This difficulty has led some to regard ‘gifts’ as the implied object of ‘distributed,’ i.e., the higher and Divinely-conferred qualifications for the state and calling of individuals (comp. 1Co_7:7). Thus Osiander, Bengel, and others. But in 1Co_7:7, the gift, which would then be treated of here, is referred back to God; and in the exposition which follows, so far from there being any hint of this, one would rather suppose that ‘Lord’ was to be taken as synonymous with ‘God.’ This might be explained on the score of a wish merely to change the form of expression, and of the fact that Paul was here speaking of the act of Lordship. The explanation of Reiche, who refers the words, “as the Lord hath distributed,” to the beneficence of Christ (comp. Meyer, ed. 3), is neither supported by the context nor warranted by the position they occupy before the words, ‘as God hath called.’
In respect to the first point, however, viz: the connection of this verse with the preceding by εἰ μή, it must be confessed that an explanation altogether satisfactory does not exist. If we supply χωρίζεται from 1Co_7:15, or σώαεις from 1Co_7:16, then it would have read: εἰ δὲ μή, or εἰ δὲ καὶ μή, and this would be a decided objection, apart from all other considerations arising from the unsuitableness of the idea obtained, viz: ‘but if she should not depart,’ or: ‘if thou dost not save her.’—If, again, we join εἰ μη to what directly precedes, making it mean, or not, this would be both ungrammatical (hence the variation ἤ μή), and would only weaken the force of the question.—If, moreover, we should refer the clause εἰ μή—ὁ κύριος to the preceding words, this would be to rend asunder parallel clauses most unjustifiably, and the consequent explanation, nisi prout guemque Dominus adjuverit, would be both flat and inconsistent with the meaning of the words themselves. To take εἰ μή as equivalent to ἀλλά, is contrary to usage.—If we render the words by: ‘only,’ then there is no suitable connection with the foregoing sentence; for to go back, as de Wette does, to ‘is not bound’ would be a very questionable overleaping of what intervened. But, not to say anything of the fact that it does indeed serve for the confirmation of οὐ δεδούλωται, yet it does not suit, inasmuch as the contents of 1Co_7:17 would then be put in entire contradiction to the above statement (ου δεδού.). We should then be obliged to supply some phrase like this: ‘in case that condition, viz: the departure of the unbelieving party, does not occur.’ It still remains for us, with Grotius and Meyer, to attach εἰ μή to 1Co_7:16, in the sense of except, or unless, and to supply οἴδατε, you know, from 1 Corinthians 16 : ‘unless ye (know this, your obligation), let every one walk, etc.’ How hard this construction is, every one can perceive; where, instead of going straight on with the words: ‘that it is necessary for us so to walk as God hath called each one,’ we have the abrupt introduction of the imperative form. Besides, there arises also an incongruity between the contents of 1Co_7:16 and 1Co_7:17. (See what has been observed above). We prefer here to allow a (philological) non-liquet, and accept Bengel’s translation, which is most in accordance with the course of thought: ‘if this be not so, otherwise (ceteroquin).’ We might, perhaps, take εἰ μή in the sense of if not, and understand it to imply: ‘provided no element comes in to destroy the purpose of the Divine calling’ (1Co_7:15), as in the case mentioned,—the desertion of the unbelieving party. [Is it not, after all, the simplest method to consider this as resuming the implication of the previous question, and making it the basis of the following injunction, q. d. ‘How knowest thou whether thou wilt convert thy husband? If not, if thou canst not know this fact, then let each one go quietly on his course, as the Lord has marked it out for him in his Providence. If it be to be deserted and left alone, let him accept that destiny, and not fight against it to the aggravation of all difficulties.’ In such a view of the words we have no need of inserting a δέ. We would no more need it in Greek than in English. The argument is here on the rapids, and its flow is far from smooth].
[As to the two clauses, they are, as Kling asserts, by no means tautological, but seem to imply more than he states. In the first, Paul confines himself to the allotment of Providence in the case of desertion. But he at once recollects himself, as standing upon a broad principle, applicable not only to the parties directly in view, and their particular allotments (ἐμέρισεν), but also to all conditions and callings in life (κέκληκε). And here we see the reason why, in the first instance, he uses the term ὁ κύριος, the Lord, evidently referring to Christ. To the deserted one he intimates that it is the dear Saviour after all that rules in the lot, and it is not contrary to his or her salvation. It is a touch of tenderness. But when at once his view expands to all vocations and conditions of humanity, he uses the more seemingly universal epithet, God (ὀ θέος). And then it was natural for him to add]—and so I ordain in all churches.—He here shows the great breadth of the principle he enjoined, and the emphasis he put upon it. It was nothing framed for the case of the Corinthians alone, but ran through all his teachings. Hence, they were the more bound to abide by it. Each one every where was to continue walking (περιπατεῖν) in that course of life, and in that outward state, where Christianity found him. This thought afterwards is more definitely expressed by μένειν. “Here we learn the general fact that Christianity does not disturb existing relations, so far as they are not sinful, but only aims to infuse into them a new spirit. Hence, it opposes every thing revolutionary.” Neander.
1Co_7:18-19. Has any man been called who has been circumcised?—In illustrating his general precept, he takes into consideration, first, the religious position of the individual, with its outward token showing whether he was a Jew or not when making a profession of Christianity. In the one case, as little as in the other, does he approve of a change being attempted; because nothing at all depended upon these external signs, but every thing (comp. 1Co_3:7) upon the keeping of God’s commandments (comp. Rom_2:25 ff.),—upon the faith which works by love (Gal_5:6). In opposition to the externality of such self-chosen God-service he insists upon the moral character—the obedience that involves faith (comp. 1Jn_3:23) as that which alone has or imparts value for the kingdom of God (comp. Calvin and Osiander). In 1Co_7:18, as also afterwards in 1Co_7:21, some take the clauses to be questions; others as hypothetical statements. The latter is the more emphatic. Yet we might also regard them as direct assertions, as for example: “There is one who has been called, etc., let him not become uncircumcised.” The word ἐπισπᾶσθαι denotes the drawing of the prepuce again over the glands—its artificial restoration which was effected by a surgical operation. This was often practised by the Jews of a later time, both when they lapsed into paganism, and when, from shame or fear of the heathen, in times of persecution, they wished to hide their nationality, and, also, when they appeared naked as combatants in public sports (comp. 1Ma_1:15; Josephus Antiq. xii. 5, 1; and Sübkert Stud. and Crit., 1835, p. 657 ff.). Such were called סְשׁרּ כִים, recutiti. A like measure must have been resorted to by the Corinthian Jewish converts, who wished not to be behind the converts from heathenism in their entire abandonment of the law, and who, therefore, wished to wipe out all trace of Judaism from their persons.—Was any one called in uncircumcision—ἐν ἀκροβυστία, as in Rom_4:10 (comp. Act_15:1). The desire of the heathen converts to become circumcised we are to regard as a Jewish reaction against all such Hellenism. Both 1Co_7:18-19 are asyndetic by way of giving life and emphasis to the style.—Let him not be circumcised. The circumcision is nothing, and the uncircumcision is nothing, but keeping of the commandments of God.—[Supply: ‘that, indeed, is something, yea, everything.’ “In this, as in the two exactly parallel passages, Gal_5:6; Gal_6:15, the first clause is the same. ‘Circumcision availeth nothing, nor uncircumcision;’ thus asserting the two sides of the Apostle’s principle of indifference to the greatest of the Jewish ceremonies, exemplified in his conduct by the circumcision of Timotheus on the one hand, and by the refusal to circumcise Titus on the other. The peculiar excellence of the maxim is its declaration, that those who maintain the absolute necessity of rejecting forms, are as much opposed to the freedom of the Gospel, as those who maintain the absolute necessity of retaining them. In contradistinction to this positive or negative ceremonialism, he gives, in the several clauses of each of these texts, his description of what he maintains to be really essential. The variation of the three passages thus become valuable, as exhibiting in their several forms the Apostle’s view of the essentials of Christianity—‘Keeping the commandments of God,’ ‘Faith working by love,’ ‘A new creature.’ These describe the same threefold aspect of Christianity with regard to man, which, in speaking of God, is described under the names of the Father, the Son, and the Spirit. In this passage, where man is viewed chiefly in his relation to the natural order of the world, the point which the Apostle wished to impress upon his hearers was, that in whatever station of life they were, it was still possible to observe the ‘commandments of God’ (perhaps with an implied reference to the two great commandments, Mat_22:36-39). In the two passages in the Epistle to the Galatians (1Co_7:6; 1Co_6:15), the more distinct reference to faith in Christ, and to the new creation wrought by His Spirit, is brought out by the more earnest and impassioned character of the argument.” Stanley].
1Co_7:20-22. Each one in the calling in which he is called, in this let him abide.—Paul here goes back to his general rule, thus finishing up the special application in 1Co_7:18, and introducing another illustration. The demonstrative, ‘in this,’ comes in by way of emphasis. The κλῆσις, however, does not denote vocation, a position in life determined by the Divine Providence; for it nowhere else occurs with this meaning. (In Dion. H. the word κλήσεις is used to denote the distinctions among the citizens at Rome, i. e., classes, which, however, does not mean the same thing). Rather we might say, with Bengel, that it denotes “the state in which the Divine calling finds one, which is instar vocationis: as a calling.” [“As he was called, so let him remain.” Robinson]. But as applied, usage is against it. In the New Testament κλῆσις is uniformly used to denote the calling or invitation unto God’s Kingdom. This goes out broadly to all men, of every condition in life, addressing them as they are. It says, ‘thou circumcised one, thou uncircumcised, thou slave, thou freeman, believe on the Lord Jesus!’ It takes the man, therefore, as he is, in his own peculiar position in society, and in this way designates this position as compatible with Christianity, and capable of being sanctified by it. Hence, no surrender of it is required. On the contrary, the injunction is to abide therein. So we at last reach the above-mentioned sense of the word, but not in such a way as to imply that κλῆσις carries in itself this signification of a peculiar vocation. [Of course the injunction here given is supposed to be limited by the obvious consideration that there is nothing in the person’s condition which is inconsistent with the Divine vocation. If there be, a change will be necessitated.]—As a slave art thou called.—After specifying in 1Co_7:18 the religious distinction, which divided the entire human race at that time in respect to its outward token, and pronouncing it indifferent in relation to the kingdom of God, he comes now to the great distinction that existed in social life,—that between slaves and freemen, and affirms that a position of servitude even is by no means inconsistent with that of a Christian, and, therefore, that the slave, who becomes a believer, need not be troubled about changing his outward state.—Let it not concern you—i.e., as though you, in this external bondage, could not, as a Christian, and as a freeman, pray or serve God; and must be curtailed of your Christian rights.—But if also thou art able to become free, use it rather,—ἀλλἀ εἰ καὶ δύνασαι ελεύθερος γενέσθαι, μᾶλλον χρῆσαι. The meaning here is much disputed. Some supplement χρῆσαι with τῇ ἐλευθερία, from ελεύθερος, take ἀλλά as equivalent to: ‘but’ (aber), and attach καὶ, not to the whole sentence, but to ελεύθερος, and translate: ‘but if thou mayest in any way also become free, use this freedom rather.’ But against this it is justly objected: 1. that καὶ ought in that case to stand before ελεύθερος, and 2. that what immediately precedes and what follows (1Co_7:22), as well as the scope of the whole clause, does not indicate that he is exhorting the slave to seek a change in condition. Rather the whole drift of the argument is the other way—to make men content with their lot, and so favors the other explanation, that which regards ἀλλά as equivalent to: sondern, on the contrary, and εἰ καί to mean: even though, and makes the being called as a slave, the object of χρῆσαι; and then translates: ‘but even though thou mayest be made free, use your servitude rather, [as a means of discipline, and an opportunity for glorifying God by showing fidelity therein]. It may be said, indeed, that this conflicts with the general spirit of the Apostle. But in opposition to this Meyer justly observes: that the advice to improve opportunities for becoming free, which was rendered unimportant and trivial by the anticipation of the speedy advent of Christ, was, on the other hand, by no means incompatible with the exalted idea of Paul, that all men were one in Christ (Gal_3:28), and that in Christ the slave was free, and the freeman was a slave (1Co_7:22). Compare also Bengel (who adds explanatorily: for he, who might become free, has a kind master, whom it were better to serve than to seek other avocations, 1Ti_6:2, comp. 1Co_7:22 : and sets aside the apparent contradiction between this and 1Co_7:23, by saying: it is not said then, ‘be not,’ but ‘become not the servants of men’), and Osiander, who, in the end, observes, that the severity of the advice becomes moderated by the consideration of the very tolerable condition of slaves in the civilized States of Greece, where, in many respects, they enjoyed the protection of law, and the masters did not have the power of life and death over them. “The question assumes a different aspect altogether in the slave States of North America; for there the slaves are prevented from becoming Christians, and in this way good care is taken that the fundamental principles respecting the position of Christian slaves cannot come into application. And this is one of the most frightful violations of Christian principle.” Burger. [Thank God! we can put this into the past tense now].22
for the slave who was called in the Lord is a freeman of the Lord, in like manner he who was called as a freeman is a slave of Christ.—The advice just given, is here sustained by a general truth, and the person who was called as a slave is comforted in respect to his condition. The Apostle shows how the converted slave must estimate his relation to Christ, viz., as swallowing up all the evils of his earthly lot, and conferring on him a blessed emancipation; and how the freeman has to regard his relation to Christ, viz., as one that puts him under obligations to obey. Mark the connection between the phrases ‘in the Lord’ and ‘of the Lord.’—By ‘called in the Lord,’ he signifies either, that which the calling involves, i.e., to be in Christ; or, what is simpler, the Being in whom the call is grounded. Or it may even denote the sphere in which the calling is to be fulfilled—the element in which the person called is to live. Hence it may be equivalent to: has become a Christian.—In the expression: ‘the Lord’s freeman,’ the Lord will, of course, not be understood as the person who had liberated the individual in question from His own service; since it was in Satan’s service that he was previously bound, but as the one to whom he belonged in consequence of his liberation from the yoke of the other, and for which he was under deep obligations to his deliverer. Yet he belongs to Christ, not as a slave, but as a freeman, since in the sphere of Christ there is liberty (comp. 2Co_3:17; Joh_8:32; Joh_8:36); there all slavery is done away, and the persons so liberated become His possession.—Of course the freedom here spoken of is moral and religious freedom—deliverance from the bonds of guilt, and from the power of sin; just as in the antithesis, the servitude meant is a state of moral and religious obligation to Christ—of absolute inward dependence on His grace and will. The points here contrasted belong together, as complements of each other (comp. Rom_6:16 if.). “Hence the distinction between master and slave is here virtually obliterated. To be the Lord’s freeman, and to be the Lord’s slave, are the same thing. The Lord’s freeman is one whom the Lord has redeemed from Satan, and made His own; and the Lord’s slave is also one whom Christ has purchased for Himself. So that master and slave stand on the same level before Christ. Comp. Eph_6:9.” Hodge.]
1Co_7:23-24. Ye were bought with a price.—The thought of belonging to Christ leads to the ground of this relation, viz., the purchase of the believer by Him (comp. 1Co_6:20).—From this the exhortation follows, not to be faithless to the obligation thus imposed, by coming under servitude to men.—become not the servants of men.—As the transition to the plural shows, he is here addressing the Corinthians at large. What he dissuades them from, is not simply men-pleasing in general, and compliance with their immoral demands; nor yet undue attachment to human guides; but rather such a subserviency to popular opinion as would cause them to seek a change in their external social position (so Fritzsche and Meyer). Paul is here showing the Christian slaves a trace of freedom, even under their outward yoke. The slaves who are obedient to their masters for the Lord’s sake (1Pe_2:13, belong in truth to no man. Hence, no Christian, dearly purchased and called from sin, death and the devil, to true liberty, should make himself so dependent on man, as to imagine that he was not really free, even though he had a master over him (Besser).—Less in accordance with the immediate connection Osiander says: “No one should abrogate his true freedom, or his true subjection, by sacrificing his faith to unbelieving masters or companions.” To suppose a reference here to slaves, implying that they should not serve men merely (Eph_6:6); or to freemen, that they should not dispose of their liberty;23 or, which would be better, that they should not become morally subject to men, is unwarranted.—The whole digression from 1Co_7:17 [entered upon by way of illustration], he concludes with an exhortation essentially the same as in 1Co_7:20.—Wherein each one was called, brethren, in that let him remain with God,—Here also the emphasis is on the words “in that” (ἐν τούτω); and its antecedent denotes that relation in life which a person occupied when called. The adjunct ‘with God’ (παρὰ θεῷ) is somewhat peculiar. It may mean: directing his mind towards God as in His presence (=ἐνώπιον τοῦ θεον͂); or: as in God’s sight, tanquam in spectante Deo, (Grotius); (comp. Psa_23:2; Eph_6:6), or: in communion with God. The injunction would then be: ‘let every one continue in his original condition and relations; and yet so conduct his affairs as not to disturb his fellowship with God in them.’ The last interpretation is undoubtedly to be preferred as introducing a new thought more definitely, and such a one too as refers that which is hinted at in 1Co_7:23, to its proper connection with the absolute principle of Christian life. [“To live near to God is, therefore, the Apostle’s prescription both for peace and holiness.” Hodge.]
DOCTRINAL AND ETHICAL
1. Christianity as the absolute religion is distinguished by the fact, that it takes up into its own sphere every legitimate occupation or function in life; and either ennobles it by its sanctifying power, or allows it as something indifferent, so far as its spiritual work is concerned. The contrasts in religion between Jews and Heathen, externally symbolized by circumcision and uncircumcision, vanish in the Christian sphere; there the only thing which is held valid and imparts value, is the entering of man, with his entire personality, into holy covenant with God. This takes place by faith—faith which works by love; so that the uncircumcised, who is thus found in faith, is like to the circumcised, who in like manner believes. Hence, neither the one nor the other has any reason for passing out from his own state into that of the other; as though circumcision, the token of bondage to the law, were unworthy of a Christian who has been freed from the law; or as though uncircumcision, the sign of a position outside the covenant and promise, were a hinderance to a participation in the same.—The contrasts also of civil life, such as those which exist between the slave and the free, likewise vanish, so far as it respects the inward life. The slave, as be longing to Christ, is a freeman, bound only inwardly to Christ, whom he serves in everything which he has either to do or suffer in his position; since he does and suffers everything for His sake, or because it is the will of his Lord that he should do and suffer that which his position involves, and thus should honor Him, and prove that communion with Christ makes a servant faithful and zealous. On the other hand, the freeman, as a Christian, is bound to Christ; his acts proceed not from caprice, but in constant subjection to Christ’s will. As a person who is outwardly dependent on another, is a freeman when in communion with Christ, since in his devotion to Christ, all dependence upon other men is done away; so is the person who is outwardly independent of another, made a servant by his connection with Christ, since in his entire dependence on Christ, all arbitrariness, arising from his outward independence, is removed. Thus are both essentially alike; and the slave has no reason to strive after a change of his external position, as if his dignity as a free Christian man were conditioned upon it.
It is altogether another thing, however, when within the limits of Christendom a mighty irrepressible reaction arises against slaveholding, on the part of such as wish to be Christians, and to be counted a part of Christendom. For men who are destined one day to have part in Christ, the Son of Man, the Saviour of all (even though they have not as yet any actual part in Him), are even, on this account, bound to have their personality respected, and are not to be treated always as chattels. It is inconsistent, therefore, with the spirit of Christianity, for such as pass for Christians, to presume on perpetuating bondage; and Christendom ought not to rest until it has wiped out this stain. For such has been the tendency of the Gospel from the beginning. Ever since the first centuries, in proportion as Christianity has gained the ascendency, has it operated more and more to put an end to slavery.
2. Christian Freedom.—There is something great in the freedom of a Christian, into which he has been lifted by faith—a freedom wherein he is freed from all things, and is independent of all, and yet, through love, is the servant of all. (See Luther’s remarkable treatise, which has this title). In that faith, which apprehends the eternal word of God, and beholds the unseen and future world disclosed therein, he acquires the pilgrim sense, which looks on the fashion of this world as passing away, and keeps from all entanglement in its business, in its connections and possessions, in its use and enjoyment; nor allows himself to be captivated by it. Yet, on the other hand, so long as he is outwardly occupied with it, he overlooks or neglects nothing; but rather bestows upon it all requisite duty, care, and oversight; attending to it, while he stands inwardly about it. His chief occupation, viz: his care for the kingdom of God and for a participation in it, he in no way suffers to be disturbed; and, for the sake of the highest good, he is always ready to sacrifice everything else, however dear; indeed, in all his having, and holding, and using, he is intent only upon how he can serve the Lord, further His ends, prove himself to be His follower, and do every thing in His name and to his honor (1Co_10:31. Col_3:17).—So also in marriage he aims at the same thing, by his tender solicitude for his wife, by pious domestic discipline, by acquisition of a livelihood, by skill and fidelity in the use and enjoyment of temporal goods, by moderation, beneficence, etc. The same holds good, also, of joy and sorrow, and of the various experiences arising from the vicissitudes of life. In this also does the Christian maintain his inward freedom. Not that he is devoid of feeling—not that he affects a stoical apathy; rather, in the midst of deep emotions, his aim is to preserve a mastery over self, and keep composed in God; so that joy ever resolves itself into filial gratitude; and pain, into filial resignation; he is enthralled by no affections, he is carried away by no passionate desires.
[3. Importance of unity of religious faith in married life.—According to its true ideal, marriage is the union of a man and woman in their entire personalities, and for their entire earthly existence. Being mutual complements of each other, they combine to form a larger and complex whole; “for they are no more twain but one flesh.” But in order to the perfection and harmony of this union, and for the fulfilment of ends for which it was instituted, it is necessary that there be a prevailing fellowship in thought and feeling, in ends and aims, in interests and pursuits, not only in respect to their natural, but also in respect to their spiritual life. Thus only can their influence on each other be kindly, and they prove mutual helpers in joy and sorrow, in cares and labors; thus only can they properly contribute to the happy development of each other’s character, and suitably coöperate for the training of their children and management of their household; thus only can that good be realized, in all its fulness, which was contemplated when it was ordained that ‘man should not live alone.’
It follows, therefore, that precisely to the extent that the fellowship above spoken of fails, there will be a lack of sympathy and coöperation, and occasion furnished for alienation, strife and separation. The perfect oneness of the flesh is in danger of being interrupted and broken, when there is not also oneness of spirit. And to such evil and bitter consequences do those Christians expose themselves who become voluntarily allied in marriage to the children of this world. Supposing their faith sincere, the bond which unites them to their partners can only be the lower one of the natural life. In all their deeper experiences, in all their more important hopes and aims, there is essential and irreconcilable antagonism. “For what fellowship hath ighteousness with unrighteousness? and what Communion hath light with darkness? And what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?” Harmony, in such cases, can be preserved only by “agreement to disagree,” or by an inconsistent and irksome compliance of each with the wishes of the other in the greater part of those pursuits and pleasures which involve their common action. And when there is not in the worldling a conviction of the superior worth of religion, and a considerate affection, which tolerates what it cannot share in, the effect upon the religious life of the other can only be disastrous. Instead of that kindly sympathy and furtherance so needful to the cultivation of piety, there is perpetual obstruction interposed in the way of every higher duty. Household religion becomes impossible. And so also the religious instruction and training which the Christian parent would exercise upon the children, is neutralized by the irreligious example of the other.
For such evil results there can be no responsibility incurred when conversion has taken place after marriage. But those who have voluntarily hazarded them under earthly inducements must bear the burden of the blame and take the consequences, as the penalty for consenting to be unequally yoked, contrary to the very nature of the marriage rite. For the Christian the condition of a blessed marriage is, “in the Lord.” This is at once highest reason and Divine precept].
HOMILETICAL AND PRACTICAL
[1Co_7:12-24. This section shows 1. the method in which Christianity entered into, and revolutionized human society. 1. It assailed no existing social institutions from without; marriages, callings, conditions were to remain as they were. 2. It wrought from within, sanctifying and ennobling the individual character. 3. It employed the existing bonds of society, as conductors through which to diffuse its saving power—sanctifying wives through husbands, and husbands through wives; children through parents, and parents through children, and even servants through masters, and masters through servants. 4. It aimed at the preservation of peace, as far as possible, in consistency with being in God. 5. It ignored outward distinctions—counting the external condition as of little moment, in comparison with the inward state. 7. It begot contentment with the outward estate, by imparting a blessing which more than counterbalanced all earthly ill. 8. It reconciled the opposite poles of human condition, freedom and obligation in the love it engendered, making the slave a freeman, and putting the freeman under obligations to serve, and making all alike free, and alike obligated. And 9. It placed all in the presence of God, in whose sight it constrained believers to live; whose honor it urged all to subserve; and from whom it invited all to derive their chief good. II. The true mode of preaching the Gospel. It Isaiah 1, to bring the individual to believe in, love and serve the Lord; 2, to teach him how to improve the circumstances of his condition to the discipline and improvement of his character; 3, to show him how he is to make the very evils that press upon him a means for illustrating the greater power of the Gospel, and for promoting the glory of God.]
Starke (Hedinger):—1. To the pure all things are pure (Tit_1:15). As it does not injure a pious man to dwell under godless rulers, so also does it not injure a believer to dwell with a heathen wife, [i.e., in case he finds himself living with her when called, and she consent to dwell with him without interfering with his religious oligations], 2. Where married people profess one Christ and one Gospel, and yet, one party, if not both, cleave to the world, there is then certainly an occasion for exercising patience and charity, 1Co_7:12-13. And 3. If one of the married parties is a believer, then is the other party sanctified by the communion of the marriage state, and the children are holy in virtue of that gracious covenant which God has instituted with believers and their seed. Gen_12:7. 4. A pious partner may be able to win and convert his irreligious companion, by means of the word, prayer, and Christian conversation. (1Pe_3:14). 5. If one of the married parties becomes faithless, and withdraws from his covenant, and can be recovered by no instrumentality, then is the other party free, and the Church authorities themselves declare him free, 1Co_7:15. 6. It is not enough that married, people should hold together in friendship and in earthly communion, but each ought to assist in promoting the salvation of the other, 1Co_7:16. Starke:—Since one condition and calling is in itself the same as another before God, it becomes every one to be content with ‘whatsoever state he is in.’ 1Co_7:17.—We must forget what we were before we belonged to Jesus, and think only of how we may sanctify our hearts for Him now.—In Christ no regard is paid to external conditions, whether it be for honor or contempt. Outward circumstances pass for nothing before God; they neither hinder nor help in the matter of our eternal salvation. Act_10:34. God is no respecter of persons. 1Co_7:18-19. It is a glorious proof of the prëeminence of Christianity, that it adapts itself to all nations, communities, ages and conditions in life, and is to them what salt and seasoning is to our food. 1Co_7:20.—Thou poor man! art thou doomed to live in servitude and oppression; be of good comfort! Thou mayest yet please God, and attain to everlasting liberty (Eph_6:8). 1Co_7:21.—To be a servant in the eyes of the world, and a freeman in Christ before God, is honor, comfort, and blessedness enough. Gal_3:26; Gal_3:28. Hast thou been made free, abuse not thy freedom for a cover to iniquity. (1Pe_2:16); but serve thy Lord, Christ, in righteousness and true holiness (Tit_2:14). 1Co_7:22.—Away with all lords and masters, who are opposed to Christ,—Gratefully should we estimate the great benefit of freedom of conscience which we have in the Evangelical Church, and improve it all the more worthily, Php_1:27. 1Co_7:23.—Although one vocation in life may be subject to more temptations than another, yet every one nevertheless stands under the providence of God; and if sufficient care be taken, we can remain with God in all. So, then, this remaining with God in every calling should be the first thing sought for and practised. 1Pe_1:15, 1Co_7:24.
Berlenb. Bib.:—When married to a heathen, or an infidel, a Christian ought simply and earnestly to consider the providence of God herein, and not cut himself loose arbitrarily. Rather he should regard and improve such a state as a happy opportunity for exercising the spirit of Christ; and to this end he should pray for this spirit, and endeavor to convince and win the unconverted spouse at least by his good conduct alone, if by nothing else.—Thou art not at liberty to refrain from any possible means for effecting, at least preparatorily or initiatively, the conversion of thy associate. Since we all belong to each other, God uses all conditions and occasions for sanctifying one person through another. God desires, therefore, that we all aim at this point. This is a sacred thing in His sight. Therefore our conditions and circumstances are wisely ordered with reference to this end.—The children are holy. By prayer they are taken from Satan and consecrated to God as their rightful Lord. 1Co_7:12-14.—Liberty should be enjoyed with a readiness to suffer if need be; then it is good, and one can accept it. This is better than arbitrarily to consent to be a slave.—God does not begrudge us peace. But, at all events, we are not to think of our own trials, but to look to the sanctification of the other.—Suffering comes from sin. If a way, however, is open to a better condition, let a person improve it. Not that we should shrink from necessity and privation; but if God shows a way of escape, let us escape; and then be prepared to suffer again, if God will.—Where God appoints, there I abide in peace. But peace is often lost, simply because people are not prepared for all circumstances. 1Co_7:16.—Each one has his own duties. Hence we are not to look upon others. Be thou only true on thy part. God wills not that any should perish; but, in the apportionment of other matters, we must concede to Him His absolute right.—Each one stands under the providence of God, and as that eye leads, so let each one walk suitably to his calling, and do nothing in and of himself. Let no one undertake anything which he is not certain in his own conscience that God would have him do. Only on such terms can a man be sure of God’s blessing.—In spiritual matters we should faithfully follow the promptings of the Spirit of God. But in externals, the Gospel as little requires us to imitate the ways of others, however innocent, as it allows others to enforce their ways upon us. All arbitrariness is hereby cut off; and our conduct exhibits all suitable obedience to God, industry and fidelity, submission and patience,—in short the whole round of Christian duty towards God, our neighbor and ourselves.—On such righteous behaviour in our calling, our well-being for time and eternity depends. Not that we become blessed through such external performances, but our mode of life is so closely connected with the spiritual state of our souls, that the one cannot exist aright without the other. He, who in external matters lives disorderly, falsely and iniquitously, cannot possibly remain sound and honest within. He who, on the contrary, is in heart well ordered, governed and protected by God, can also conduct himself rightly in external things.—Inward perfection consists in following one’s gifts.—Outward perfection consists in discharging one’s own obligations in such conditions and callings as God has placed us in. 1Co_7:17.—Men often gladly pass by the essential commands of God, and take up some incidental matters as the main objects of their regard (comp. Mat_23:23); but Paul says: ‘nothing is as you, apprehend it.’—But to perform the will of God—to be obedient to His light, and Spirit, and word—this is of consequence; and the new creature in Jesus Christ is every thing (Gal_6:15), 1Co_7:11.—Most men make themselves servants to each other; but O! let each man recognize the greatness of his own soul, and what it has cost. It has cost the blood and life of God, which is more than all the world,—yea, hundred thousand worlds. And yet, oftentimes, this soul, so great, so noble, is sold for a trilling enjoyment—a little piece of foolery,—All those, who in any respect act upon Christ, their true pattern, have passed into the imagination and thoughts of men, and so have become their servants. But so far as thou art a servant of men in any other sense, thou withholdest from God His due. The Lord tolerates no rivals: He also needs no vicegerent, nor anything of the sort. He is alone, and there is no second. His honor He will give to no other. (Is. 12:8). He is the bridegroom, and to Him only the bride shall listen. He is the Lord, and to Him only shall men hearken, 1Co_7:23.—So great is the value put upon the immortal soul, that God takes upon Himself the labor and the care of it, calls each one especially out of His own free grace, and appoints certain ways and methods, in which each one may and should pass his life on earth beneficially and well. For this also he furnishes all the means requisite, and wisely ordains the result; and everything which He gives into our hands, He sanctifies to our use, if we will but follow Him. But each one must be certain of his calling; and in this calling let him remain and improve his gifts to the general good. Let us adorn the place to which God has appointed us, so that everything may stand and go on well in His house.—Our calling and its use must be sanctified by remaining with God and in His presence. Apart from this, our calling is subject to a curse, although in itself it were never so proper and promising. Each one must learn to look upon his state and calling wisely, and remember how it has become corrupt in and through the fall, and how the best things in life also have become vitiated by a will alienated from God, and how much that is impure cleaves to most of the modes of life, and now all such things continue only under the forbearance of a holy and merciful Creator. Bethink thyself, accordingly, how humbly and worshipfully thou hast to live in thy station before God. The blessing to spring from it must be sought from God and in communion with Him. What comes from God is good, and can also transpire in the name of God.—Faith is quiet communing with God; and while it is nothing pusillanimous, neither is it at the same time audacious. It is God in us.—Were we always calm in that position where we happened to be, and only sought to fulfil these, the ordinary duties of a true Christian satisfactorily, this would be the best thing for us, and the most acceptable to God.—There is no station in which one cannot attain to blessedness—in which he may not live in God and abide in Him; and this we can do through love—an affection which we may cherish in all circumstances. 1Jn_4:16. Everything then turns on this, that each in his own station abide with God and keep near to Him. 1Co_7:24.
Rieger:
1Co_7:20-21. If God has not allowed thine external circumstances to hinder His bringing to thee His heavenly calling, and to advance thee thereby to the glorious possession of our Lord Jesus Christ, suffer thou not such circumstances to hinder thee from walking worthily in the Gospel, but regard thy station in life as a most favorable opportunity for serving the will of God in thy day and generation. Do not defer the inward duty, viz., obedience to the heavenly calling, because of some external circumstance. Think not to effect this or that change first, but in whatever circumstances God summons thee, and deems thee worthy of His calling, in those be assured that He will bring thee successfully through. Everything turns on the amount of light a person has from the Lord, to enable hint to fulfil his vocation conscientiously, and to make it tolerable also for himself. God does not advise us to change our external condition, but to change our hearts. But if any mode of life can be spent with God, and is the light of His presence, let a person therein abide with God.
[Barnes:
1Co_7:20; 1Co_7:24. Change in a man’s calling should not be made from a slight cause. A Christian should not make it unless his former calling were wrong, or unless he can by it extend his own usefulness. But when that can be done he should do it, and do it without delay. if the course is wrong, it should be forthwith abandoned. No consideration can make it right to continue it for a day or an hour; no matter what may be the sacrifice of property, it should be done. If a man is engaged in the slave trade, or in smuggling, or in piracy, or highway robbery, or in the manufacture and sale of poison, it should be at once and forever abandoned. And in like manner if a young man who is converted can increase his usefulness by changing his plan of life, it should be done as soon as practicable.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv10–14 not I, but the Lord--(Compare Co1 7:12, Co1 7:25,…
not I, but the Lord--(Compare Co1 7:12, Co1 7:25, Co1 7:40). In ordinary cases he writes on inspired apostolic authority (Co1 14:37); but here on the direct authority of the Lord Himself (Mar 10:11-12). In both cases alike the things written are inspired by the Spirit of God "but not all for all time, nor all on the primary truths of the faith" [ALFORD].
Let not the wife depart--literally, "be separated from." Probably the separation on either side, whether owing to the husband or to the wife, is forbidden.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv10, 11, 12, 14 2. Law and counsel as to separation of married…
2. Law and counsel as to separation of married parties, 1Co_7:10-17.
10. Not I—By my own authority.
Read full note →
But the Lord—By his recorded command in Mat_5:31-32; Mat_19:3-12, where see our notes. It is not at all improbable that Paul was acquainted with Matthew’s gospel; yet, no doubt, both pure verbal traditions (see our vol. ii, p. 5) and authentic documents (see our note on Luk_1:1-4) furnished to him the words in which the Lord laid down this law. Mar_10:12, (which gospel was not now published,) states the law for both men and women. But one side is stated here; perhaps, as Alford suggests, because it was the Corinthian women who were conscientiously most inclined to hold celibacy as obligatory on all.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv10–14 10–16. Mutual obligations of Married Persons
10–16. Mutual obligations of Married Persons
10. yet not I, but the Lord] The Apostle is quoting our Lord’s words in St Mar_10:11-12. No distinction is intended between what he, as a private individual enjoined, and what God commanded. “He never wrote of himself, being a vessel of the Holy Ghost, Who ever spoke by him to the Church.” Dean Alford.
Read full note →
Let not the wife depart from her husband] Literally, be separated, but not implying that the separation took place without her consent. The Apostle would seem here to be speaking of voluntary separations, not of such violations of the fundamental principle of marriage (see ch. 1Co_6:15-18) as are glanced at in St Mat_19:9. So St Chrysostom on 1Co_7:12 : “Here there is hope that the lost member may be saved through the marriage, but in the other case the marriage is already dissolved.” Such voluntary separations were contrary to the command of Christ, and could only be allowed (see 1Co_7:15) under very exceptional circumstances.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv10–14 (10) And unto the married . . .—The Apostle…
(10) And unto the married . . .—The Apostle has concluded his instruction to the unmarried and widows, and in 1Co_7:10-11 gives his advice to those married persons who had been troubled with doubts as to whether they ought (if marriage were undesirable) to continue in that state.
I command, yet not I, but the Lord.—The contrast which is commenced here, and again brought out in 1Co_7:12, is not between commands given by St. Paul as an inspired Apostle, and St. Paul as a private individual. In 1Co_14:37 the Apostle expressly claims that all his commands as an Apostle should be regarded as “the commandments of the Lord,” and in 1Th_4:15 the Apostle speaks of that knowledge into which he was guided by the Holy Spirit as given “by the word of the Lord.” St. Paul must not therefore be regarded as here claiming for some of his instructions apostolic authority, and not claiming it for others. The real point of the contrast is between a subject on which our Lord Himself while on earth gave direct verbal instruction, and another subject on which He now gives His commands through His Apostle St. Paul. Christ had given directions regarding divorce (Mat_5:31; Mat_19:3-9; Mar_10:2-12), and the Apostle here has only to reiterate what the Lord had already commanded.
Read full note →
Let not the wife depart from her husband.—Better, Let her not be separated. The account of our Lord’s words given here differs in two respects from the record given of them by St. Matthew (Mat_5:32; Mat_19:9), where the reference is, first and more prominently, to the man putting away his wife—not, as here, to the wife separating herself from her husband—and the exception made, “except it be because of fornication,” is here omitted. The fact that St. Paul only knew from others what our Lord had said, and that the Evangelists wrote what they had heard themselves, would not sufficiently account for this difference; for surely these very Evangelists, or others who like them had heard the Lord’s words, would have been St. Paul’s informants. The reason of the variety in the two accounts is to be found, not in inaccurate knowledge on St. Paul’s part, which we have no reason to suppose, but in the particular circumstances to which the Apostle was applying the teaching of Christ; and this verbal difference is an instructive indication to us of how the Apostles understood that even in the case of the Lord Himself it was the living spirit of His teaching, and not its merely verbal form, which was of abiding and universal obligation. There was no necessity here to introduce the one exceptional cause of divorce which Christ had allowed, for the subject under consideration is a separation voluntarily made, and not as the result of sin on the part of either husband or wife; so the mention here of that ground of exception would have been inapplicable, and have tended only to confuse.
The other point of difference—viz., the mention here of the woman more prominently as separating from the husband—does not in any way affect the principle of the teaching, and indeed our Lord probably did put the case in both ways. (See Mar_10:12.) It may be also that in the letter to which St. Paul was replying the doubt had been suggested by women, who were—as their sex is often still—more anxiously scrupulous about details of what they conceived to be religious duty; and the question having been asked concerning a woman’s duty, the Apostle answers it accordingly, and adds the same instruction for the husband (1Co_7:11).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv10–14 And; rather, but. Unto the married; to Christians who…
And; rather, but. Unto the married; to Christians who have already married. I command. This is an injunction, not a mere permission as in ver. 6. Not I, but the Lord. Because the rule had been laid down by Christ himself (Mar_10:11, 12; Mat_5:32 Mat_19:6; Luk_16:18) Let not the wife depart. By divorce or otherwise. The wife is mentioned, perhaps, because the Christian wife, in the new sense of dignity and sacredness which Christianity had bestowed upon her, might be led to claim this spurious freedom; or perhaps the Christian women of Corinth had been more impressed than their husbands by the Essene notions of purity. The exception of divorce being permissible in case of fornication is assumed. (Mat_5:32 Mat_19:9)
Vers. 10-16.
Read full note →
Divorce: mixed marriages.
Having spoken of celibacy and marriage, and having presented considerations for their guidance in the choice of the one or the other, the apostle proceeds to speak of persons already married. And here two different cases are dealt with:
(1) Where both the parties are Christian;
(2) where one of the parties is Christian and the other heathen.
I WHERE BOTH PARTIES ARE CHRISTIAN. In this case the Lord Jesus, in his recorded teaching, had already given a decision, and Paul refers them to his words. (vide Mat_5:32 Mat_19:9)
1. The marriage bond is indissoluble. It is a union for life, which cannot be broken up without sin. It is not to be dissolved at the mere will of the parties, nor for any frivolous reason. This perpetuity arises from the relationship itself, as well as from the Divine appointment. Husband and wife are ideally one, and their separation is the disrupting of a bond which has no parallel in this world. An additional sacredness attaches to the marriage covenant in the case of Christians, who invoke the blessing of God upon their union.
2. Separation is not to be final. The case supposed is that of a wife leaving her husband on the ground of harsh and cruel treatment or for some similar reason. The cause of separation may or may not be sufficient to justify it, but in either case it must not be regarded as severing the marriage tie. Only two alternatives are open. The wife thus separated must remain unmarried, since a new union would imply that the previous one was null and void; or she must be reconciled to her husband and return to live with him. This last is in every way the desirable course, and every means should be used to bring it about. Husband and wife cannot go apart without sin and scandal to the Christian name, and their religious profession requires them to reconsider their position and remove every barrier to reunion. The apostle is not here speaking of adultery, which is of itself a dissolution of the marriage bond and a sufficient ground for divorce, (Mat_19:9) but simply of the general rule that married persons are bound to each other for life. With what prayerful deliberation should such a union be contracted! A step that cannot be retraced should not be taken without thought.
II WHERE ONE OF THE PARTIES IS CHRISTIANS AND THE OTHERS HEATHEN. The case supposed is not that of a Christian entering into wedlock with a heathen spouse, which Paul in another place forbids; (2Co_6:14) but the case where one of the parties, already married, is converted to Christianity. This must have frequently happened in the early history of the Church, just as it is of constant occurrence in modern missions among the heathen. How does this complication affect the sanctity of the marriage bond? Is it not a union of the dead and the living, between whom there is a great gulf? The Lord Jesus had given no utterance on the subject of mixed marriages, and therefore the apostle gives his inspired judgment regarding it. If the unbelieving partner is content to remain, the Christian partner is not to seek a separation. If the unbelieving partner refuses to remain, the Christian partner is not to hinder separation.
1. Consider the case where the unbelieving partner is content to remain. The Christian spouse is not to seek a separation as if the marriage were unholy; "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband" (ver. 14). The apostle does not mean that an unbeliever, in virtue of conjugal union with a believer, becomes personally holy; but that he or she is thereby consecrated or hallowed. As the altar sanctifies the gift that is laid upon it, (Mat_23:19) so the Christian reflects something of his own character upon everything connected with him. His property, his business, his family, are all in a sense holy, as belonging to one who is in covenant with God, and are under his special protection. Hence the pagan husband or wife is a privileged person on the ground of union with a Christian spouse. The tares in the wheat field are sacred for the sake of the wheat; (Mat_13:29) the ungodly men in Israel were privileged because they belonged to a holy nation. The reason adduced by Paul in support of this position is very significant. "Else were your children unclean; but now are they holy" (ver. 14). It was an accepted maxim that the children of such mixed marriages were born within the Church. This principle was recognized among the Jews, as the case of Timothy shows. (Act_16:1-3) But if the children of such a marriage are reckoned holy, the marriage whence they spring cannot be unholy or inconsistent with the Law of God. "If the root is holy, so are the branches"; (Rom_11:16) and, conversely, "If the branches are holy, so is the root." The children take their standing from the Christian parent, who is regarded as the nobler of the two.
2. Consider the case where the unbelieving partner refuses to remain. In this case the Christian partner is not to insist on maintaining the union, but to let the other depart. For:
(1) "The brother or the sister is not under bondage in such cases." The marriage is not to be dissolved at the instance of the believing partner; but if the other refuses to remain, the contract is no longer binding. It would be a case of bondage if the one were held to a union which the other has wilfully broken up.
(2) "God hath called us in peace." The gospel was not intended to produce variance and strife in families; and if this is to be the result of the heathen partner continuing to dwell with the Christian, it were better to let him have his wish and live apart. From the very centre of life out to its circumference, God desires us to live in peace.
(3) The Christian partner is not to prevent the departure of the other, in the hope of being instrumental in his or her conversion. This is at best uncertain, and peace is not to be hazarded therefore. And if such a union is not to be maintained for the sake of a possible conversion, much less is it to be contracted with that view.
REMARKS.
1. This passage is generally adduced as the Bible warrant for the view that wilful desertion is a sufficient reason for divorce. Such desertion is a de facto rupture of the marriage bond, and stands on the same footing as adultery.
2. The evil of mixed marriages:
(1) Render impossible the complete fellowship of husband and wife.
(2) Break up domestic peace.
(3) Prevent family religion.
(4) Interfere with the religious training of children. "Be not unequally yoked with unbelievers. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv10, 14 And unto the married I command, yet not I,…
1Co_7:10-17
And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband.
Read full note →
The marriage union: how disturbances of it are to be alleviated
I. If both parties are believers--according to our Lords command.
1. Not by divorce.
2. But by mutual conciliation.
II. If one party is an unbeliever--according to apostolic prescription.
1. Not by divorce.
2. But by patience in the believing party, that by example, &c., the unbelieving party and the children may be saved.
III. If the unbelieving party brings about a separation.
1. By submission, love to God must predominate.
2. God can overrule it for good.
3. Everyone must content himself with the appointments of Providence. (J. Lyth, D. D.)
Unity in marriage
The Cherokee marriage ceremony is very expressive. The man and woman join hands over running water, to indicate that their lives are thenceforth to flow in one stream.
Divorce is
I. A sad evidence of human depravity. Except in the case of confirmed lunacy--
1. It originates--
(1) In marrying out of impure motives.
(2) In the loss of affection,
(3) In the unfaithfulness of one or both parties.
2. Is opposed
(1) To the express command of our Lord (Mat_5:31; Mat_19:1-12), which is founded on the deep significance of the marriage bond (Mat_19:6; Eph_5:32).
(2) To the diffusion of the kingdom of God, as exerting a deleterious influence on the general welfare of mankind.
II. Cannot be entirely disallowed.
1. The Lord permits it in certain instances (Mat_5:39), and the apostle extends the permission m an exceptional case (1Co_7:15).
2. Yet so long as there is hope of reconciliation, every means must be used to maintain an unbroken union.
3. Separation is therefore allowable when it is evident that a perpetuated union will only be a source of sin, or that it will prove perilous to the salvation of the innocent party. (J. Lyth, D. D.)
Divorce: mixed marriages
Having spoken of celibacy and marriage, the apostle now deals with the case of those already married.
I. Where both parties are Christian. In this case Christ has decided, and Paul refers them to His words (Mat_5:32; Mat_19:9).
1. The marriage bond is indissoluble. This arises from the relationship itself, as well as from the Divine appointment. Husband and wife are ideally one; the bond has no parallel in the world; God has made the union sacred by blessing it.
2. Separation is not to be final. The cause of separation (ill-treatment, &c.) may or may not be sufficient to justify it, but it must not be regarded as severing the tie. The wife must remain unmarried, or she must be reconciled to her husband. The latter is the desirable course, inasmuch as husband and wife cannot go apart without scandal to the Christian name. Let them reconsider their position, and remove every barrier to union.
II. Where one party is Christian and the other heathen. Christ had given no utterance on mixed marriages, and therefore Paul gives his inspired judgment regarding them. Consider the case where--
1. The unbelieving partner is content to remain. The Christian spouse is not to seek a separation as if the marriage were unholy (1Co_7:14). The apostle does not mean that an unbeliever by conjugal union with a believer becomes personally holy; but that he or she is consecrated. As the altar sanctifies the gift (Mat_23:19), so the Christian reflects something of his character on everything connected with him. His property, business, family, are all in a sense holy as belonging to one who is in covenant with God, and are under His special protection. Hence the pagan partner is a privileged person on the ground of union with a Christian. The reason is significant (1Co_7:14). It was an accepted maxim that the children of such marriages were born within the Church. This principle was recognised among the Jews, as the case of Timothy shows (Act_16:1-3). If, then, the children of such marriage are reckoned holy, the marriage from which they spring cannot be inconsistent with the law of God (Rom_11:6 and conversely). The children take their standing from the Christian parent, who is regarded as the nobler of the two.
2. The unbelieving partner refuses to remain. In this case the Christian is to acquiesce. For--
(1) He or she is not under bondage (1Co_7:15). The marriage is not to be dissolved at the instance of the believing partner; but if the other refuses to remain, the contract is no longer binding. It would be a case of bondage if the one were held to a union which the other has wilfully broken up.
(2) God hath called us in peace. The gospel is not intended to produce strife; but if this be the result of the heathen partner continuing to dwell with the Christian, it were better to let him have his wish.
(3) The Christian partner is not to prevent the departure of the other in the hope of being instrumental to conversion. This is at best uncertain, and peace is not to be hazarded therefore. And if such a union is not to be maintained for the sake of a possible conversion, much less is it to be contracted with that view. Conclusion:
1. This passage is generally adduced as the Bible warrant for the view that wilful desertion is a sufficient reason for divorce. Such desertion is a de facto rupture of the marriage bond, and stands on the same footing as adultery.
2. The evil of mixed marriages. They--
(1) Render the complete fellowship of husband and wife impossible.
(2) Break up domestic peace.
(3) Prevent family religion.
(4) Interfere with the religious training of children. (H. Bremner, B. D.)
Christian casuistry
1. St. Paul makes a distinction between those things which he speaks by commandment and by permission; between what he says as being taught of God, and that which he speaks only as a servant, called of the Lord and faithful.
2. It is plain that there are many questions in which right and wrong are fixed; while there are others where these terms depend on circumstances, e.g., there may be circumstances in which it is the duty of a Christian to be married, and others remain unmarried. In the case of a missionary it may be right to be married; in the case of a pauper, unable to maintain a family, it may be proper to remain unmarried. No fixed law can be laid down upon this subject.
3. These, therefore, are questions of casuistry, which depend upon the particular case: from which casuistry is derived. On these points the apostle speaks not by commandment, but by permission. This distinction is not between inspired and uninspired, but between a decision in matters of Christian duty, and advice in matters of Christian prudence. God cannot give advice; He can only issue a command. When we come to advice the human element is introduced.
4. There are three main questions on which the apostle here gives his inspired decision.
I. Concerning the sanctity of the marriage bond between two Christians (1Co_7:10).
1. Of all earthly unions almost this is the only one permitting of no change but that of death. It is that engagement in which man exerts his most awful and solemn power--that of parting with his freedom. And yet it is perhaps that relationship which is spoken of and entered into most carelessly. It is not an union merely between two creature, but between two spirits; and the intention of that bond is to perfect the nature of both, by giving to each sex those excellences in which it is naturally deficient.
2. There is no earthly relationship which has so much power to ennoble (1Co_7:16). The very power of saving belongs to it, and that of ruin too. For there are two rocks on which the soul must either anchor or be wrecked. The one is the Rock of Ages, on which if the human soul anchors, it lives the blessed life of faith; against which if the soul be dashed, there ensues atheism--the worst ruin of the soul. The other rock is of another character. Blessed is the man or woman whose life-experience has taught a confiding belief in the excellences of the sex opposite to their own. And the ruin is second only to perdition. And it is the worst of these alternatives which the young risk when they form an inconsiderate union, and which parents risk when they bring up their children with no higher view than that of a rich and honourable marriage.
II. The sanctity of the marriage bond between a Christian and a heathen.
1. The question arose, Is not the marriage null and void? As if it were an union between one dead and one living. And that perpetual contact with a heathen, and therefore an enemy of God, is not that defilement? The apostle decides this with his usual inspired wisdom--the marriage bond is sacred still (1Co_7:12-13).
2. Now for us the decision is not of so much importance as the reason in support of it, which amounts to this: If this were no marriage, but an unhallowed alliance, it would follow that the offspring could not be the children of God; but it is the instinctive conviction of every Christian parent, My child is a child of God, or, in the Jewish form of expression, My child is clean (1Co_7:14). It follows if the children are holy in this sense of dedicated to God, then the marriage relation was not unhallowed, but sacred and indissoluble. The value of this argument in the present day depends on its relation to baptism. This question is whether we are baptized because we are the children of God, or, whether we are the children of God because we are baptized. Here the apostles argument is unanswerable. He does not say that these children were Christian, or clean, because they were baptized, but because they were the children of one Christian parent.
3. Observe also the important truth which comes out collaterally from this argument--namely, the sacredness of impression, which arises from the close connection between parent and child. Possibly from the very first moments of consciousness we begin to impress ourselves on our children. There is scarcely one here who cannot trace back his religious character to some impression from one or other of his parents--a tone, a look, a word, a habit, or even, it may be, a bitter exclamation of remorse.
III. Existing relations (1Co_7:17; 1Co_7:20; 1Co_7:24). Christian men were to remain in them, and in them to develop the Christian life. Paul applies this principle in two ways.
1. Ecclesiastically (1Co_7:18). The Jews, after their conversion, were to continue Jews, if they would. Christianity required no change in these outward things. Paul circumcised Timothy, and used Jewish customs. It was not the duty of a Christian to overthrow the Jewish system, but to throw into it a Christian feeling. Let us apply this to modern duties. The great desire among men now appears to be to alter, and so have perfect institutions, as if they would make perfect men. Mark the difference between this feeling and that of the apostle (verse 20). No man will get true rest for his soul in these days of controversy, until he has learned the significance of these wise words.
2. Civilly--to that relationship which, of all others, was the most difficult to harmonise with Christianity--slavery (verse 21). Recollect--
(1) That Christianity had made much way among slaves. No wonder that they embraced with joy a religion which taught the dignity of the human soul, and declared that rich and poor, master and slave, were equal in the sight of God. And yet it was to be feared lest men should be tempted to compel their masters and oppressors to do them right.
(2) That all this occurred in an age in which slavery had reached its worst and most fearful form. And yet fearful as it was, the apostle says, Care not for it. And hence we understand the way in which Christianity was to work. No doubt it will at length abolish slavery, war, &c., but there is not one case where we find Christianity interfering with institutions, as such: Onesimus Paul sent back to his master, but he told him of a higher feeling that would make him free with the shackle upon his arm. And so it was possible for the Christian then, as it is now, to be possessed of the highest liberty even under tyranny. It many times occurred that Christian men found themselves placed under an unjust government, and compelled to pay unjust taxes. The Son of Man showed His freedom not by refusing, but by paying them. His glorious liberty could do so without any feeling of degradation. Conclusion: It is possible from all this to draw a most inaccurate conclusion. Some men have spoken of Christianity as if it was entirely indifferent about public questions. This indifference is not to be found in the Apostle Paul. While he asserts that inward liberty is the only true liberty, he still goes on to say, If thou mayest be free use it rather. Christianity gave to the slave the feeling of his dignity as a man, at the same time it gave to the Christian master a new view of his relation to his slave, and taught him to regard him not now as a servant, but a brother beloved. And so by degrees slavery passed into freed servitude, and freed servitude, under Gods blessing, may pass into something else. (F. W. Robertson, M. A.)
But to the rest speak I, not the Lord.--
Pauls inspiration
The distinction here is not between his uninspired and inspired commands. If we say that he usually writes under Divine inspiration, but that when he speaks about celibacy it fails him, to return suddenly when he enters on the question of divorce, again to desert him when he writes on the case of mixed marriages, inspiration becomes at once
(1) arbitrary, because there is nothing in the nature of the subjects to account for the difference; and
(2) mechanical, because it comes and goes independently of the writers mental activity. The explanation is that on the question of divorce Christ had legislated (Mat_5:32; Mat_19:9); but on the other questions gave no direct decision. The question of divorce touches the inmost nature of marriage, as it was instituted by God at the beginning, and afterwards connected by Christianity with the union between Christ and the Church. For this reason Christ, as the Divine lawgiver, rescinded the Mosaic permission to divorce for other causes than adultery, and restored the original idea of marriage. Paul never dared to rescind a law of Moses. Yet the apostle draws various inferences from the words of Christ. One distinction between the teaching of Christ and of His apostles must necessarily be that Christ always commands. He never arrived at a conclusion through a process of reasoning, much less discussed a question and left it unanswered. This absolute certitude is essential in the revelation of central principles. But it would be destructive of all that is valuable in human effort if it extended to the minute details of life; if it decided beforehand every possible case of conscience, and reduced our moral activity to a mechanical conformity with unswerving and merely authoritative regulations. The danger attaches to all books of casuistry; but in a book accepted by the doubting conscience as containing Divinely-inspired casuistry, the effect is fatal. The writings of the apostles abound, on the other hand, in argument and inference, which sometimes end in practical decisions, sometimes only in the expression of an opinion. The decision is often left to the enlightened conscience of the spiritual man (cf. verse 25)
. But apart from the teaching of Christ, the fons et origo of revelation, the inspiration of the apostles would have been an altogether different thing from what it is. We need not suppose that Christ gave the apostle an immediate revelation on the question of divorce. The general tradition of the Early Church and the narrative in the Acts points to an intimate connection between Paul and Luke. Indeed, our Lords doctrine on that subject was in that age singular, and cannot fail to have been known among Christians throughout the world. (Principal Edwards.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv10, 11, 12, 14 10. To the married I command. Some might say,…
10. To the married I command. Some might say, “If the unmarried state is best now, it will be better to leave our married partner.” He replies, “The Lord commands otherwise” (Mark 10:12; Matt. 5:32; Matt. 19:9).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv10, 14 10-13. They had written to him a diversity of…
10-13. They had written to him a diversity of questions which to them, so recently converted out of heathenism, were exceedingly complicated. Some took up the idea, somewhat looking at the example of their spiritual father, then more than fifty years old and unwedded, that it was better to forego matrimony altogether. Others had an idea that, if one of the matrimonial twain became a Christian, and the other persisted in heathenism, the former should leave the latter. This question Paul settles in the negative. “If the unsaved party abandon you because you become a Christian, let such go in peace. But when the party is willing to live with a converted husband or wife, so much the better.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv10–14 But unto the married I give charge, yea not…
But unto the married I give charge, yea not I, but the Lord [by his own lips-- Mat_5:31-32 ; Mat_19:3-12 ; Mar_10:12 ], That the wife depart not from 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.
C. I. Scofield 1917 · Public Domain On vv12, 14 So far from disclaiming inspiration, the apostle associates his…
speak
So far from disclaiming inspiration, the apostle associates his teaching with the Lord’s. Cases had arisen (e.g.) 1Co 7:12-16 as the Gospel overflowed Jewish limitations, not comprehended in the words of Jesus; Mat 5:31; Mat 5:32; Mat 19:5-9 which were an instruction, primarily, to Israel. These new conditions demanded authoritative settlement, and only the inspired words of an apostle could give that. 1Co 7:40.
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v12 Concerning mixed marriages:
Concerning mixed marriages:
v. 12. 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.
Read full note →
v. 13. And the woman which hath an husband that believes not, and if he be pleased to dwell with her, let her not leave him.
v. 14. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband; else were your children unclean; but now are they holy.
v. 15. But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases; but God hath called us to peace.
v. 16. For what knowest thou, O wife, whether thou shalt save thy husband? Or how knowest thou, O man, whether thou shalt save thy wife?
v. 17. But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
In the previous section the apostle had addressed himself to the wedded couples in the congregation, where both husband and wife were Christians. He now speaks to such Christian men and women where the wife or the husband were not members of the Christian community. And he here again makes the application of the principle of Scriptures to a special circumstance. Jesus had had no occasion to deliver His opinion with regard to such cases, and therefore Paul brings his sentence. The fundamental matter was clear, his inspired judgment applied it to the point in question. The husband and the wife are placed on an equal footing. The Christian brother having an unbelieving wife, who is well pleased to dwell with him in marriage, should not dismiss her. And a Christian woman having an unbelieving husband under the same conditions, should not think of deserting him. So far as the Christian part of any married couple was concerned, the rule of the Lord, made at the institution of holy wedlock, holds good. The Christians should never take. the first steps, nor in any way be guilty of inciting a separation in marriage. The existence of mixed marriages is to be deplored deeply, and in many cases they result in trials and temptations which make the term "marriage-yoke" altogether fitting; but so long as the unbelieving party recognizes the validity of the marriage-tie and lives in harmony with this belief, the believing party cannot repudiate the spouse. ’
The apostle now meets an objection which Christians might be apt to make as to the dangers of such a continued union with an unbeliever: For sanctified is the unbelieving husband in the wife, and sanctified is the unbelieving wife in the brother, in the Christian. Although not consecrated by the sanctifying power of faith, the unbelieving party, by virtue of the intimate, vital union which is the essence of marriage, participates in the consecration of the believing party in this way, that he or she is linked to the Church of God through the believing spouse; the sanctity of the marriage-tie includes both husband and wife. "The believing wife is a sanctuary to her husband, even though he be an unbeliever, for he is her husband; and the believing husband is a sanctuary to his wife, even though she be an unbeliever, for she is his wife. " This is made more evident by the case of their children: Else, then, your children are unclean, but now they are holy. If the state of matrimony, even where the marriage has been entered upon with an unbeliever, were not a holy state, then the children would be unclean. But now the children are considered holy, therefore also the state of marriage, even if it is a mixed marriage; the children are to be considered members of the Christian community on account of the Christian parent. "They are not holy in their own persons, for St. Paul does not speak here of that holiness; but they are holy unto you, that your holiness can be engaged in their care and can educate them, that you will not become desecrated in them as though they were an unholy thing."
These rules are in force as long as the unbelieving spouse maintains the validity of the marriage-bond. But if the unbeliever separates (himself from his spouse) let him separate; if the non-Christian insists upon severing the marriage relation, this is not to be refused; the separation may take its course. In that case the believing spouse suffers the breaking of the marriage-tie, and the brother or the sister in the congregation is not kept in bondage under such circumstances; they are not to be told that they are still bound, but may consider themselves free, just as though the other party had died. Of the formalities which are to be observed before the civil court the apostle says nothing, since it is self-evident for a Christian to pay due attention to them. According to the will of God, putting away of the spouse is forbidden, but He does not forbid the repudiated spouse to accept dismissal. This is confirmed still more strongly by the addition of the words: In peace, however, has God called us. Should the Christian spouse insist upon continuing the marriage relation in spite of the repudiation, this would lead to hatred and strife. If the unbelieving party has broken the peace of wedlock by considering marriage as a contract which may be dissolved at the whim of one or both of the contracting parties, then the Christian is free from the bond of marriage, suffering what he has not sought and cannot avoid.
The apostle now refers to probable scruples that the Christian spouse might feel in case of such a separation: For how do you know, wife, whether you will save your husband; or how do you know, husband, whether you will save your wife? There is a possibility, of course, that a Christian husband or wife may succeed in gaining the other party for Christ. But why cling to him, or her, on so ill-founded a hope, especially if the unbelieving spouse has rejected the Christian? "Therefore it is not only presumption for a Christian to marry with the idea that he may bring about a marriage in the Lord afterwards, but it is also uncalled for and meddlesome, if a brother or a sister would want to consider himself bound to an unbelieving spouse in the hope of moving his heart by such faithfulness and thus converting him. " In the entire matter of marriage, and especially of mixed marriages, the rule holds: Only, as the Lord has dealt out to each one, as God has called each one, so let him conduct himself. If the Lord has given to a Christian a spouse that shows unusual kindness in observing all the demands of the marriage relationship in accordance with God’s institution, let him live in wedlock as a true partner of their mutual joys and sorrows. But if, by the dispensation of God, the unbelieving party severs the tie of marriage as based upon God’s institution, then the Christian may accept the liberty thus forced upon him with a good conscience. Thus the apostle ordained in all the churches. All congregations observed the same rules in this very important matter, lest a diversity in Christian customs harm the cause of the Lord. "Christianity does not disturb existing relations, so far as they are not sinful, but only aims to infuse into them the right spirit, according to the will of God."
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv10, 12 should not separate from
should not separate from
Paul's readers knew no difference between separating and divorcing. To stop living with someone was to end the marriage. AT: "should not divorce"
Read full note →
be reconciled to her husband
This can be stated in active form. AT: "she should make peace with her husband and return to him" (See: Active or Passive)
should not divorce
Paul's readers knew no difference between divorcing and simply separating. To do either was to end the marriage. AT: "should not separate from"
translationWords
command
lord
reconcile
divorce
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv10, 12, 14 7:10-11 Paul advises Christian couples contemplating divorce. • a…
7:10-11 Paul advises Christian couples contemplating divorce. • a command that comes . . . from the Lord: This doesn’t mean that Paul’s other instructions (see 7:12, 25, 40) have less authority. It means this particular counsel is grounded in known sayings of Jesus (see Matt 5:32; 19:9; Mark 10:11-12; Luke 16:18). • But if she does leave him: Paul acknowledges that some couples have great difficulty in living together, but even in that case they must honor their marriage vows to be faithful to their spouse alone (see 1 Cor 7:27; Rom 7:2).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.