1Cor 7:12-16 | RWP | e4.org | But to the rest say I, not the Lord ( τοις δε λοιποις λεγω εγω, ουχ ο Κυριος ). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. An unbelieving wife ( γυναικα απιστον ). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form απιστον is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest ( ο λοιπο ) for Gentiles ( ) we have already had in ; which see. The Christian husband married his wife when he himself was an unbeliever. The word απιστος sometimes means unfaithful ( ), but not here (cf. ). She is content ( συνευδοκε ). Late compound verb to be pleased together with, agree together. In the papyri. Let him not leave her ( μη αφιετω αυτην ). Perhaps here and in verses , αφιημ should be translated "put away" like απολυω in . Some understand αφιημ as separation from bed and board, not divorce.

‏ 1 Corinthians 7:12-16

But to the rest say I, not the Lord ( τοις δε λοιποις λεγω εγω, ουχ ο Κυριος ). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus.

An unbelieving wife ( γυναικα απιστον ). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form απιστον is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest ( ο λοιπο ) for Gentiles (Eph 2:3) we have already had in 1Th 4:13; 5:6 which see. The Christian husband married his wife when he himself was an unbeliever. The word απιστος sometimes means unfaithful (Lu 12:46), but not here (cf. Joh 20:27).

She is content ( συνευδοκε ). Late compound verb to be pleased together with, agree together. In the papyri.

Let him not leave her ( μη αφιετω αυτην ). Perhaps here and in verses 11, 13 αφιημ should be translated "put away" like απολυω in Mr 10:1. Some understand αφιημ as separation from bed and board, not divorce.

Which hath an unbelieving husband ( ητις εχε ανδρα απιστον ). Relative clause here, while a conditional one in verse 12 ( ε τις, if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.

Is sanctified in the wife ( ηγιαστα εν τη γυναικ ). Perfect passive indicative of αγιαζω, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language.

Else were your children unclean ( επε αρα τα τεκνα ακαθαρτα ). The common ellipse of the condition with επε: "since, accordingly, if it is otherwise, your children are illegitimate ( ακαθαρτα )." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not αγιος till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

Is not under bondage ( ου δεδουλωτα ). Perfect passive indicative of δουλοω, to enslave, has been enslaved, does not remain a slave. The believing husband or wife is not at liberty to separate, unless the disbeliever or pagan insists on it. Wilful desertion of the unbeliever sets the other free, a case not contemplated in Christ's words in Mt 5:32; 19:9. Luther argued that the Christian partner, thus released, may marry again. But that is by no means clear, unless the unbeliever marries first.

But God hath called us in peace ( εν δε ειρηνη κεκληκεν ημας or υμας ). Perfect active indicative of καλεω, permanent call in the sphere or atmosphere of peace. He does not desire enslavement in the marriage relation between the believer and the unbeliever.

For how knowest thou? ( τ γαρ οιδασ; ). But what does Paul mean? Is he giving an argument against the believer accepting divorce or in favour of doing so? The syntax allows either interpretation with ε (if) after οιδας. Is the idea in ε (if) hope of saving the other or fear of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as advocating divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10.