SEV Biblia, Chapter 7:16
Porque ¿de dnde sabes, oh mujer, si quiz hars salvo a tu marido? ¿O de dnde sabes, oh marido, si quiz hars salva a tu mujer?
Clarke's Bible Commentary - 1 Corinthians 7:16
Verse 16. For what knowest thou, O wife] You that are Christians, and who have heathen partners, do not give them up because they are such, for you may become the means of saving them unto eternal life. Bear your cross, and look up to God, and he may give your unbelieving husband or wife to your prayers.
John Gill's Bible Commentary
Ver. 16. For what knowest thou, O wife , etc.] These words may be understood, as containing a reason either why the believing party should be easy at the departure of the unbeliever, after all proper methods have been used in vain to retain him or her; taken from the uncertainty and improbability of being of any use to them, to bring them to the knowledge of Christ, and salvation by him; for what knowest thou, O wife; thou dost not know, thou canst not know, thou canst not be sure, whether thou shall save thy husband ? be the means of bringing of him under the means of grace, and so of his conversion and salvation; there is no likelihood of it, since he is such an implacable enemy to Christ, and so bitterly averse to the Gospel, and the ordinances of it; and therefore since he is determined to separate, even let him go: or else, as rendering a reason why the believer should seek for peace and reconciliation, and by all means, if possible, continue to dwell with the unbeliever; taken from hopes of being serviceable under a divine influence and blessing, for their spiritual and eternal good, the wife for the good of the husband; by whose conversation he may be won over, and prevailed upon to entertain a better opinion of the Christian religion; to take a liking to the Gospel, and to attend upon the ministry of the word, which may be made the power of God unto salvation to him: or how knowest thou, O man, whether thou shall save thy wife ; this may possibly be done, in the same manner as now suggested: persons in such a relation have often great influence upon one another, and are by divine Providence often great blessings to each other, in things spiritual as well as temporal. This puts me in mind of a case related by the Jewish doctors f121 : it happened to a holy man that he married a holy woman, and they had no children; say they, we are of no manner of profit to the blessed God; they stood up and divorced one another; he went and married a wicked woman, and she made him wicked; she went and married a wicked man, qydx wtwa ht[w and she made him righteous; or, to use the apostles phrase, saved him.
Matthew Henry Commentary
Verses 10-16 - Man and wife must not separate for any other cause than what Chris allows. Divorce, at that time, was very common among both Jews an Gentiles, on very slight pretexts. Marriage is a Divine institution and is an engagement for life, by God's appointment. We are bound, a much as in us lies, to live peaceably with all men, Ro 12:18, therefor to promote the peace and comfort of our nearest relatives, thoug unbelievers. It should be the labour and study of those who ar married, to make each other as easy and happy as possible. Should Christian desert a husband or wife, when there is opportunity to giv the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord ha called us to peace; and every thing should be done to promote harmony as far as truth and holiness will permit.
Greek Textus Receptus
τι 5101 I-ASN γαρ 1063 CONJ οιδας 1492 5758 V-RAI-2S γυναι 1135 N-VSF ει 1487 COND τον 3588 T-ASM ανδρα 435 N-ASM σωσεις 4982 5692 V-FAI-2S η 2228 PRT τι 5101 I-ASN οιδας 1492 5758 V-RAI-2S ανερ 435 N-VSM ει 1487 COND την 3588 T-ASF γυναικα 1135 N-ASF σωσεις 4982 5692 V-FAI-2S
Robertson's NT Word Studies
7:16 {For how knowest thou?} (ti gar oidas;). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favor_ of doing so? The syntax allows either interpretation with ei (if) after oidas. Is the idea in ei (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.
