the Week of Christ the King / Proper 29 / Ordinary 34
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King James Version
1 Corinthians 7:10
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Now, I have a command for those who are married. Actually, it is not from me; it is what the Lord commanded. A wife should not leave her husband.
To the married I give charge, not I but the Lord, that the wife should not separate from her husband
Vnto the maryed comaunde not I but the Lorde: that the wyfe separate not her selfe from the man.
But to the married I command -- not I, but the Lord -- that the wife not leave her husband
To married people I give this command (not really I, but the Lord): A wife must not leave her husband.Malachi 2:14,16; Matthew 5:32; Mark 10:11-12; Luke 16:18; Malachi 2:14,16, 1 Corinthians 7:12,25, 40;">[xr]
But to the married I give instructions, not I, but the Lord, that the wife is not to leave her husband
Now I give this command for the married people. (The command is not from me; it is from the Lord.) A wife should not leave her husband.
But to the married I give charge, [yes] not I, but the Lord, That the wife is not to depart from her husband,
And to the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:
To the married I give this charge (not I, but the Lord): the wife should not separate from her husband
But to the married I command -- not I, but the Lord -- that the wife not leave her husband
The married I command, yet not I, but the Lord, Let not the wife depart from her husband.
But to those already married my instructions are--yet not mine, but the Lord's--that a wife is not to leave her husband;
But to hem that ben ioyned in matrymonye, Y comaunde, not Y, but the Lord, that the wijf departe not fro the hosebonde;
But unto the married I give charge, [yea] not I, but the Lord, That the wife depart not from her husband
To the married I give this command (not I, but the Lord): A wife must not separate from her husband.
I instruct married couples to stay together, and this is exactly what the Lord himself taught. A wife who leaves her husband
But to the married [believers] I give instructions—not I, but the Lord—that the wife is not to separate from her husband,
But unto the married I give charge, yea not I, but the Lord, That the wife depart not from her husband
But to the married I give orders, though not I but the Lord, that the wife may not go away from her husband
To those who are married I have a command, and it is not from me but from the Lord: a woman is not to separate herself from her husband
But to the married I enjoin, not *I*, but the Lord, Let not wife be separated from husband;
But those who have wives I command, yet not I, but my Lord, that the wife from her husband separate not.
And on them who have wives, I enjoin,-not I, but my Lord,-that the woman separate not from her husband.
And vnto the married, I command, yet not I, but the Lord, Let not the wife depart from her husband:
But for those who are married, I have a command that comes not from me, but from the Lord. A wife must not leave her husband.
I have this to say to those who are married. These words are from the Lord. A wife should not leave her husband,
To the married I give this command—not I but the Lord—that the wife should not separate from her husband
And vnto ye maried I comand, not I, but ye Lord, Let not ye wife depart from her husband.
But those who have wives, I command, yet not I, but my LORD, Let not the wife be separated from her husband;
To the married, however, I give charge - not, I, but the Lord, - that, a wife, from her husband, do not depart, -
But to them that are married, not I, but the Lord, commandeth that the wife depart not from her husband.
Unto the maryed commaunde, not I, but the Lord, Let not the wyfe depart from the husbande:
For married people I have a command which is not my own but the Lord's: a wife must not leave her husband;
To the married I give this command—not I, but the Lord—a wife is not to leave her husband.
To the married I command—not I, but the Lord—a wife must not separate from her husband.
But I command the ones being married (not I, but the Lord), that a woman is not to be separated from her husband;
and to the married I announce -- not I, but the Lord -- let not a wife separate from a husband:
But vnto them that are maried, commaunde not I, but the LORDE, that the wife separate not her selfe from the hussbande:
as to the married, I enjoin this rule, not as from my self, but from the Lord, that a woman should not leave her husband:
And if you are married, stay married. This is the Master's command, not mine. If a wife should leave her husband, she must either remain single or else come back and make things right with him. And a husband has no right to get rid of his wife.
To the married I give this command—not I, but the Lord—a wife should not divorce a husband
Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband.
To all y'all married folks, I have something the Lord wanted me to tell you. A wife shouldn't run out on her husband.
But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband
But to the married I give instructions, not I, but the Lord, that the wife should not leave her husband
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
yet: 1 Corinthians 7:12, 1 Corinthians 7:25, 1 Corinthians 7:40
Let: 1 Corinthians 7:15, Jeremiah 3:20, Malachi 2:14-16, Matthew 5:32, Matthew 19:6-9, Mark 10:11, Mark 10:12, Luke 16:18
Reciprocal: Genesis 2:24 - and they shall be one flesh Deuteronomy 24:5 - a man Matthew 19:9 - Whosoever Mark 10:2 - Is it John 4:18 - is not 1 Corinthians 7:39 - wife 1 Corinthians 11:11 - General 1 Timothy 5:9 - having
Cross-References
And, behold, I, even I, do bring a flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; and every thing that is in the earth shall die.
For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I destroy from off the face of the earth.
And the flood was forty days upon the earth; and the waters increased, and bare up the ark, and it was lift up above the earth.
Fifteen cubits upward did the waters prevail; and the mountains were covered.
Which were cut down out of time, whose foundation was overflown with a flood:
They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered into the ark, and the flood came, and destroyed them all.
Gill's Notes on the Bible
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:
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, Genesis 2:24 and those words of Christ, "what God hath joined together, let no man put asunder", Matthew 19:6 regard the one as well as the other; and the rules he has given, forbidding divorces only in case of adultery, Matthew 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, Mark 10:12 but a very flagrant instance is given in the woman of Samaria, John 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× ××רשת×, "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 γÏαμμαÏα αÏοÏομÏηÏ, "letters of dismission"; and when a woman left her husband,
αÏολειÏεÏÏ Î³ÏαμμαÏα, "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.
Barnes' Notes on the Bible
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.
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 âthe Lordâ to which he refers, is probably the precept recorded in Matthew 5:32, and Matthew 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 Matthew 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 âvoluntary separationâ might not be proper, where one party was a Christian, and the other not, he discusses in the following verses, 1 Corinthians 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.
Clarke's Notes on the Bible
Verse 1 Corinthians 7:10. 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, Matthew 5:32; Matthew 19:6. And God has said the same, Genesis 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."
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.
