The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband.
Parallel Translations
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The woman who has an unbelieving husband, and he is content to live with her, let her not leave her husband.
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And the woman which hath to her husbande an infidell yf he consent to dwell with her let her not put him awaye.
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And the woman which hath an husband that beleeueth not, if he be content to dwell with her, let her not forsake him.
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John Trapp 1656 · Public Domain 13 And the woman which hath an husband that…
13 And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
Ver. 13. If he be pleased, &c.] If he blaspheme not Christ, force her not to deny the faith, &c., as that king of Denmark that would have compelled his wife to go to mass, who was therefore forced to flee for her life to her brother the elector of Brandenburg (as Luther relateth,) where she died Christianly.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Sanctifying, in holy writ, generally signifieth the separation or…
Sanctifying, in holy writ, generally signifieth the separation or setting apart of a person or thing from a common, to and for a holy use, whether it be by some external rites and ceremonies, or by the infusing of some inward spiritual habits. In this place it seemeth to have a different sense from what it usually hath in holy writ; for it can neither signify the sanctification of the person by infused habits of grace; for neither is the unbelieving husband thus sanctified by the believing wife, neither is the unbelieving wife thus sanctified by the believing husband; nor are either of them thus set apart for the service of God by any legal rites: which hath made a great difference in the notions of interpreters, how the unbelieving husband is sanctified by the believing wife, or the unbelieving wife, by the believing husband. Some think it signifies no more than prepared for God, as sanctified signifies, Isa 13:3. Others think they are sanctified by a moral denomination. I rather think it signifies, brought into such a state, that the believer, without offence to the law of God, may continue in a married estate with such a yoke-fellow; and the state of marriage is a holy state, notwithstanding the disparity with reference to religion.
Else were your children unclean; otherwise, he saith, the children begotten and born of such parents would be unclean, in the same state that the children of pagan parents are without the church, not within the covenant, not under the promise. In one sense all children are unclean, i.e. children of wrath, born in sin, and brought forth in iniquity; but all are not in this sense unclean, some are within the covenant of grace, within the church, capable of baptism.
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But now are they holy; these are those that are called holy; not as inwardly renewed and sanctified, but relatively, in the same sense that all the Jewish nation are called a holy people: and possibly this may give us a further light to understand the term sanctifed, in the former part of the verse. The unbelieving husband is so far sanctified by the believing wife, and the unbelieving wife so far sanctified by the believing husband, that as they may lawfully continue in their married relation, and live together as man and wife, so the issue coming from them both shall be by God counted in covenant with him, and have a right to baptism, which is one of the seals of that covenant, as well as those children both whose parents are believers.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And the woman which hath an husband that believeth,....…
And the woman which hath an husband that believeth,.... The apostle puts the case both ways, there being the same reason for one as for another; that if she that was a sister, who was partaker of the grace of God, and a member of the church, had a husband to whom she was married before her conversion; who was an unbeliever, had no faith in Christ, nor any notion of the Gospel, but an infidel to both:
and if he be pleased to dwell with her; loves her, and is willing to continue with her; neither puts her away from him, nor departs from her on account of her Christianity:
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let her not leave him; but continue, and cohabit with him as man and wife; this is the advice the apostle gives, as agreeably to the light of nature and reason; as becoming the Gospel of Christ, and as what might serve to recommend it, and spread the knowledge of it.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 13. And the woman] Converted from heathenism to…
Verse 13. And the woman] Converted from heathenism to the Christian faith; which hath a husband, who still abides in heathenism; if he be pleased to dwell with her, notwithstanding she has become a Christian since their marriage; let her not leave him because he still continues a heathen.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Let her not leave him - A change of…
Let her not leave him - A change of phraseology from the last verse, to suit the circumstances. The wife did not have power to “put away” the husband, and expel him from his own home; but she might think it her duty to be separated from him. The apostle counsels her not to do this; and this advice should still be followed. She should still love her husband and seek his welfare; she should be still a kind, affectionate, and faithful wife; and all the more so that she may show him the excellence of religion, and win him to love it. She should even bear much, and bear it long; nor should she leave him unless her life is rendered miserable, or in danger; or unless he wholly neglects to make provision for her, and leaves her to suffering, to want, and to tears. In such a case no precept of religion forbids her to return to her father’s house, or to seek a place of safety and of comfort. But even then it is not to be a separation on account of a difference of religious sentiment, but for brutal treatment. Even then the marriage tie is not dissolved, and neither party is at liberty to marry again.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain the woman--a believer.
the woman--a believer.
let her not leave him--"her husband," instead of "him," is the reading of the oldest manuscripts The Greek for "leave" is the same as in Co1 7:12, "put away"; translate, "Let her not put away [that is, part with] her husband." The wife had the power of effecting a divorce by Greek and Roman law.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 13. let her not leave him] The word here…
13. let her not leave him] The word here is the same which in the last verse is translated ‘put away.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (13) Let her not leave him.—Better, let her not…
(13) Let her not leave him.—Better, let her not put him away; the Greek being the same as is applied to the husband in 1Co_7:12. Under Roman law—and St. Paul was writing to those who were under such law—the wife, as well as the husband, was permitted to obtain a divorce. It is therefore probable that St. Paul uses the stronger term here in reference to the woman’s action in the matter, instead of repeating the same word as in 1Co_7:10. Some have suggested that the reason St. Paul applies this word to the action of the woman in the matter is that, in the case under consideration, the fact of the wife being a Christian inverts, in St. Paul’s opinion, the natural order, and makes her the superior. This is wholly inadmissible, and quite contrary to St. Paul’s view of the absolute superiority of the | husband. (See 1Co_11:3; Eph_5:22; 1Ti_2:11.)
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Let her not leave him. The verb is the…
Let her not leave him. The verb is the same as in the clause rendered "let him not put her away.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain And the woman that hath an unbelieving husband, and…
And the woman that hath an unbelieving husband, and he is content to dwell with her, let her not leave her husband .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.