Teks -- 1 Corinthians 7:11 (NET)

7:11 (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 7:11 - But and if she depart

But and if she depart ( ean de kai chōristhēi ).

Third class condition, undetermined. If, in spite of Christ’ s clear prohibition, she get separated (ingressive passive subjunctive), let her remain unmarried (menetō agamos ). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication.

Robertson: 1Co 7:11 - Or else be reconciled to her husband

Or else be reconciled to her husband ( ē tōi andri katallagētō ).

Second aorist (ingressive) passive imperative of katallassō , old compound verb to exchange coins as of equal value, to reconcile. One of Paul’ s great words for reconciliation with God (2Co 5:18-20; Rom 5:10). Diallassō (Mat 5:24 which see) was more common in the older Greek, but katallassō in the later. The difference in idea is very slight, diȧ accents notion of exchange, kaṫ the perfective idea (complete reconciliation). Dative of personal interest is the case of andri . This sentence is a parenthesis between the two infinitives chōristhēnai and aphienai (both indirect commands after paraggellō ).

Robertson: 1Co 7:11 - And that the husband leave not his wife

And that the husband leave not his wife ( kai andra mē aphienai ).

This is also part of the Lord’ s command (Mar 10:11). Apoluō occurs in Mark of the husband’ s act and aphienai here, both meaning to send away. Bengel actually stresses the difference between chōristhēnai of the woman as like separatur in Latin and calls the wife "pars ignobilior"and the husband "nobilior."I doubt if Paul would stand for that extreme.

Wesley: 1Co 7:11 - But if she depart

Contrary to this express prohibition.

Wesley: 1Co 7:11 - And let not the husband put away his wife

Except for the cause of adultery.

JFB: 1Co 7:11 - But and if she depart

Or "be separated." If the sin of separation has been committed, that of a new marriage is not to be added (Mat 5:32).

JFB: 1Co 7:11 - be reconciled

By appeasing her husband's displeasure, and recovering his good will.

JFB: 1Co 7:11 - let not . . . husband put away . . . wife

In Mat 5:32 the only exception allowed is, "saving for the cause of fornication."

Clarke: 1Co 7:11 - But, and if she depart

But, and if she depart - He puts the case as probable, because it was frequent, but lays it under restrictions

Clarke: 1Co 7:11 - Let her remain unmarried

Let her remain unmarried - She departs at her own peril; but she must not marry another: she must either continue unmarried, or be reconciled to her husband

Clarke: 1Co 7:11 - And let not the husband put away his wife

And let not the husband put away his wife - Divorces cannot be allowed but in the case of fornication: an act of this kind dissolves the marriage vow; but nothing else can. It is a fact that, among the Jews, the wife had just as much right to put away her husband as the husband had to put away his wife. As divorces were granted, it was right that each should have an equal power; for this served as a mutual check.

Calvin: 1Co 7:11 - But if she depart

11.But if she depart That this is not to be understood of those who have been put away for adultery, is evident from the punishment that followed in that case; for it was a capital crime even by the Roman laws, and almost by the common law of nations. But as husbands frequently divorced their wives, either because their manners were not congenial, or because their personal appearance did not please them, or because of some offense; ⁴⁰⁰ and as wives, too, sometimes deserted their husbands on account of their cruelty, or excessively harsh and dishonorable treatment, he says that marriage is not dissolved by divorces or dissensions of that nature. For it is an agreement that is consecrated by the name of God, which does not stand or fall according to the inclination of men, so as to be made void whenever we may choose. The sum is this: other contracts, as they depend on the mere inclination of men, are in like manner dissolved by that same inclination; but those who are connected by marriage are no longer free, so as to be at liberty, if they change their mind, to break in pieces the pledge, ⁴⁰¹ (as the expression is,) and go each of them elsewhere in quest of a new connection. For if the rights of nature cannot be dissolved, much less can this, which, as we have said already, is preferred before the principal tie of nature.

But as to his commanding the wife, who is separated from her husband, to remain unmarried, he does not mean by this that separation is allowable, nor does he give permission to the wife to live apart from her husband; but if she has been expelled from the house, or has been put away, she must not think that even in that case she is set free from his power; for it is not in the power of a husband to dissolve marriage. He does not therefore give permission here to wives to withdraw, of their own accord, from their husbands, or to live away from their husband’s establishment, as if they were in a state of widowhood; but declares, that even those who are not received by their husbands, continue to be bound, so that they cannot take other husbands.

But what if a wife is wanton, or otherwise incontinent? Would it not be inhuman to refuse her the remedy, when, constantly burning with desire? I answer, that when we are prompted by the infirmity of our flesh, we must have recourse to the remedy; after which it is the Lord’s part to bridle and restrain our affections by his Spirit, though matters should not succeed according to our desire. For if a wife should fall into a protracted illness, the husband would, nevertheless, not be justified in going to seek another wife. In like manner, if a husband should, after marriage, begin to labor under some distemper, it would not be allowable for his wife to change her condition of life. The sum is this — God having prescribed lawful marriage as a remedy for our incontinency, let us make use of it, that we may not, by tempting him, pay the penalty of our rashness. Having discharged this duty, let us hope that he will give us aid should matters go contrary to our expectations.

TSK: 1Co 7:11 - or // and let

or : Jdg 19:2, Jdg 19:3; Jer 3:1

and let : Deu 22:19; Isa 50:1; Mar 10:2

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 1Co 7:11 - be reconciled to her husband // And let not the husband put away his wife

How our translators came to translate cwrisyh , which is manifestly a verb passive, if she depart, I cannot tell. It signifieth, if she be departed, and so is as well significative of a being parted from her husband by a judicial act of divorce, as of a voluntary departing. The Jews were wont to give bills of divorce to their wives for any trivial cause. The word is to be interpreted as well of any legal divorce, not according to the true meaning of the Divine law, as concerning a voluntary secession; in which case the apostle commandeth that she should marry to no other: the reason is plain, because no such cause of divorce broke the bond of marriage; she was yet the wife of her former husband in God’ s eye and account, and committed adultery if she married to another, as our Saviour had determined, Mat 5:32 19:9 . But he gives her a liberty to

be reconciled to her husband In case that a woman put away by her husband became another man’ s wife, by the law, Deu 24:4 , she might not (though that latter husband died) return to her former husband; but in case she remained unmarried, she might be reconciled to him.

And let not the husband put away his wife the apostle giveth the same precept concerning husbands.

Gill: 1Co 7:11 - But and if she depart // let her remain unmarried // or be reconciled to her husband // and let not the husband put away his wife

But and if she depart,.... This is said, not as allowing of such a departure, which only in case of fornication is lawful; but supposing it a fact, that a woman cannot be prevailed upon to stay with her husband, but actually forsakes him upon some difference arising between them,

let her remain unmarried: she ought not to marry another man; her departure does not make the marriage void; nor is it to be made void by any difference between them, either on religious or civil accounts, only in case of adultery; and therefore, if upon such separation she marries, she is guilty of adultery:

or be reconciled to her husband; which is rather to be chosen, than to remain separate, though unmarried; if she has given the offence, and is the cause of the separation, she ought to acknowledge it, and ask forgiveness of her husband, and return to him and live in peace with him; and if the fault is on his side, she ought to make use of all proper methods to convince him of it, bring him into good temper, forgive any injury done her, and live peaceably and comfortably together:

and let not the husband put away his wife; as the Jews were wont to do, upon every trifling occasion; See Gill on Mat 5:31, Mat 5:32