(16) For what knowest thou, O wife . . .?--This verse has been very generally regarded as a kind of modification of the previous one, as if the Apostle suggested that it might be advisable not to let the unbelieving partner depart from the marriage union when he so desired, in any case where there was even a chance of the believing partner effecting his or her conversion. The true meaning of the passage is, however, precisely the opposite. The Apostle declares that the remote contingency of the unbeliever's conversion is too vague a matter for which to risk the peace which is so essential an element in the Christian life. If the unbelieving partner will depart, do not let any thought as to the possible influence you may exercise over his religious convictions--about which you cannot know anything, but only at most vaguely speculate--cause you to insist upon his remaining.

Some historical results, arising from the view that this is a suggestion of the good which may result from such union being continued, are interestingly alluded to by Stanley in his note on this passage:--"This passage, thus interpreted, probably had a direct influence on the marriage of Clotilda with Clovis, and Bertha with Ethelbert, and consequently on the subsequent conversion of the two great kingdoms of France and England to the Christian faith."

Verse 16. - For what knowest thou, O wife, etc.? The meaning is as follows: - You may, perhaps, plead that, by refusing to sever the union, the believing partner may convert the unbelieving; but that possibility is too distant and uncertain on which to act. St. Peter does indeed show that so blessed a result is possible ("That, if any obey not the Word, they also maybe won... by the conversation of the wives," 1 Peter 3:1); but he is only speaking of cases in which the unbelieving husband did not wish the union to be dissolved. The ancient misinterpretation of the passage (due to neglect of the context and of the argument as a whole) viewed it as an argument for mixed marriages, founded on the chance of thereby winning souls. Most misinterpretations of Scripture have done deadly harm; this one, however, has been overruled for good, and led, as Dean Stanley points out, to such happy marriages as that of Clotilde with Clovis, and Bertha with Ethelbert of Kent.

7:10-16 Man and wife must not separate for any other cause than what Christ allows. Divorce, at that time, was very common among both Jews and Gentiles, on very slight pretexts. Marriage is a Divine institution; and is an engagement for life, by God's appointment. We are bound, as much as in us lies, to live peaceably with all men, Ro 12:18, therefore to promote the peace and comfort of our nearest relatives, though unbelievers. It should be the labour and study of those who are married, to make each other as easy and happy as possible. Should a Christian desert a husband or wife, when there is opportunity to give the greatest proof of love? Stay, and labour heartily for the conversion of thy relative. In every state and relation the Lord has called us to peace; and every thing should be done to promote harmony, as far as truth and holiness will permit.For what knowest thou, O wife,.... 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 (a):

"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, "and she made him righteous";''

or, to use the apostle's phrase, "saved him".

(a) Bereshit Rabba, sect. 17. fol. 14. 4.