Every Scripture for Husbands and Wives w/commentaries



1Co 7:1
concerning [the things] of which you* wrote to me: [it is] good for a man

not to be touching a woman

to be connected with her by marriage.]

1Co 7:2 But because of such sexual sins, let each man have his own wife,
and let each woman have her own husband.

1Co 7:3
the husband be rendering the affection being
owed to the wife, and likewise
also the wife to the husband

affection = kindness; benevolence (an inclination to do kind or charitable
acts), good will. Also in Ephesians 6:7 (With good
doing service, as to the Lord, and not to men)


says: may include all the offices of love, tenderness, humanity,
care, provision, and protection, which are to be performed by the husband to his wife

says: They are bound to each other; in every way they are to evince kindness,
and to seek to promote the happiness and purity of each other. There is a great
deal of delicacy used here by Paul, and his expression is removed as far as
possible from the grossness of pagan writers. His meaning is plain; but instead
of using a word to express it which would be indelicate and offensive, he uses
one which is not indelicate in the slightest degree. The word which he uses εὔνοιαν eunoian,”
benevolence”) denotes kindness, good-will, affection of mind. And by the use of
the word “due” ὀφειλομένην opheilomenēn, he reminds them of the sacredness of their vow,
and of the fact that in person, property, and in every respect, they belong to
each other.

says: The word due contains all types of benevolence, though he speaks more of
one sort than of the other, in that which follows.

1Co 7:4
wife does not have control [or, authority] over her own body, _but_ the husband; and, likewise also the husband does not have control over his own
body, _but_ the wife.

  • Gill says: to withhold due benevolence, or the conjugal debt from
    her husband/his wife;
    or abuse it by self-pollution, fornication, adultery, sodomy, or any acts
    of uncleanness: but the husband/wife; he/she only has a power over
    it, a right to it, and may claim the use of it: this power over each
    other’s bodies is not such, as that they may, by consent, either the husband allow the wife, or the wife

    the husband, to lie with another.

  • Barnes says: The equal rights of husband and wife,
    in the Scriptures, are everywhere maintained. They are to regard
    themselves as united in most intimate union, and in most tender ties.

1Co 7:5

Stop depriving one
another, except by mutual consent for a time, so that you* shall be devoting
yourselves to [or, having free time for]
fasting and prayer, and again to the same be coming together, lest Satan be
tempting you* because of your* lack of self-control.

  • Gills says: By withholding due benevolence, denying the use of the
    marriage bed, refusing to pay the conjugal debt, and which is called a
    “diminishing of her marriage duty” ; it is what both have a
    right to, and therefore, if either party is denied, it is a piece of
    injustice, it is properly a defrauding; though with proper conditions, such
    as follow, it may be lawful for married persons to lie apart, and abstain
    from the use of the bed, but then it should never be done, because they
    have a mutual power over each other’s bodies, and therefore the abstinence
    must be voluntary on each side; otherwise injury is done to the person
    that does not consent, who is deprived against will of just right; but if
    there is agreement, then there is no defrauding, because each give up
    their right; and such a voluntary abstinence is commended by the Jews.
    Another condition of this abstinence is that it be only for a time; which
    shall be agreed unto, and fixed by both parties; not for ever which would
    be contrary to the will of God. Satan, who knows the temperament and
    disposition of men and women, may tempt them not only to
    hatred of, and quarrels with one another, but to impure lusts and desires,
    to fornication, adultery, and all uncleanness; a very good reason why,
    though abstinence from the marriage bed for a short time, by the consent
    of both parties, for religious purposes, may be lawful, yet ought not to
    be continued; since Satan may hereby get an advantage over them, and draw
    them into the commission of scandalous enormities.

1Co 7:6
this I say as a
concession, not as a command.

  • Gill says: but, consulting their good,
    gives this advice, lest Satan should be busy with them, and draw them into
    sin; but if they had the gift of continence, they might continue apart
    longer; there was no precise time fixed by God, nor did the apostle
    pretend to fix any: or it may refer to what follows after, that he would
    have all men be as he
    was; though he laid no injunction, but left them to their liberty
  • Barnes says: It is not quite certain whether the
    word “this” (τοῦτο touto),
    in this verse, refers to what precedes, or to what follows. On this
    commentators are divided. The more natural and obvious interpretation
    would be to refer it to the preceding statement. I am inclined to think
    that the mare natural construction is the true one. and
    that Paul refers to what he had said in 1Co_7:5.
    Not by express instruction from the Lord; see 1Co_7:25.
    I (Paul) do not claim in this to be under the influence of inspiration;
    and my counsel here may be regarded, or not, as you may be able to receive

Eph 5:17 For this reason, stop becoming foolish, _but_ be
understanding what [is] the will of the

  • Gill says: No one would be thought to be unwise, but such are, who
    do not redeem time, and are ignorant of the will of the Lord; believers
    should not act the unwise part, neither in their talk, nor in their walk
    and conversation, nor in their use of time:
  • Barnes says: Be not fools in the employment of
    your time, and in your manner of life. Show true wisdom by endeavoring to
    understand what the will of the Lord is, and then doing it.

Eph 5:18 And stop getting drunk with wine, in which is reckless
behavior, _but_ continue being filled with [the]


Eph 5:19 speaking to yourselves in psalms and hymns and spiritual
songs, singing and making melody in your* heart to the Lord,

  • Geneva says: With an earnest affection of the heart,
    and not with the tongue only.

Eph 5:20 giving thanks always for all [things]
in [the] name of our Lord Jesus Christ
to the God and Father,

Eph 5:21 being subject [or, being
to one another in the fear of Christ.

  • Subject = to subordinate; reflexively to obey: – be
    under obedience (obedient), put under, subdue unto, (be, make) subject
    (to, unto), be (put) in subjection (to, under), submit self unto. “a voluntary attitude of giving in, cooperating,
    assuming responsibility, and
    carrying a burden”.
  • Geneva says: A short repetition of the end to which
    all things ought to be referred, to serve one another for God’s sake.
  • Barnes says: At the same time that he enforces this duty of
    submission, however, he enjoins on others to use their authority in a
    proper manner, and gives solemn injunctions that there should be no abuse
    of power. The general mean ing here is, that
    Christianity does not break up the relations of life, and produce
    disorder, lawlessness, and insubordination; but that it will confirm every
    proper authority, and make every just yoke lighter. Infidelity is always
    disorganizing; Christianity, never.

Eph 5:22

be subjecting [or,
yourselves to your* own husbands,
as to the Lord,

  • Subject = also used in Romans 10:3, For they
    being ignorant of God’s righteousness, and going about to establish their
    own righteousness, have not submitted themselves unto the righteousness of
  • Gill says: that is, either as the Lord has commanded,
    that so it should be, showing a regard to his precepts; or as in the sight
    of the Lord, and so yielding it sincerely and heartily; or in things
    pertaining to the Lord, which are consistent with the law of the Lord, and
    the Gospel of Christ; and in like manner as the church is subject to
    Christ, her Lord and husband,
    as follows.
  • Barnes says: While Christianity designed to
    elevate the character of the wife,
    and to make her a fit companion of an intelligent and pious husband, it did not intend to destroy
    all subordination and authority. Man,
    by the fact that he was first created; that the woman
    was taken from him; that he is better qualified for ruling than she is, is
    evidently designed to be at the head of the little community that
    constitutes a family. In many other things, woman

    may be his equal; in loveliness, and grace, and beauty, and tenderness,
    and gentleness, she is far his superior; but these are not the qualities
    adapted for government. Their place is in another sphere; and “there,” man should
    be as cautious about invading her prerogative, or abridging her liberty
    as “she” should be about invading the prerogative that belongs to him. In
    every family there should be a head – someone who
    is to be looked up to as the counselor and the ruler; someone to whom all
    should be subordinate. God has given that prerogative
    to man; and no family prospers where
    that arrangement is violated. Within proper metes and limits, therefore,
    it is the duty of the wife
    to obey, or to submit herself to her husband.
    While, however, it is to be conceded that the husband

    has “authority” over the wife,
    and a “right” to command in all cases that do not
    pertain to the conscience
    , it should be remarked:

(1) That his command should be reasonable and proper.

(2) he has no right to require anything wrong, or contrary
to the will of God.

(3) Where commands begin “in this relation,”
happiness usually ends; and the moment a husband
“requires” a wife to do anything,
it is usually a signal of departing or departed affection and peace. When there
are proper feelings in both parties in this relation there will be no occasion
either to command or to obey. There should be such mutual love and confidence, that the known “wish” of the husband should
be a law to the
and that the known desires of the wife should be the rule which he
would approve. A perfect government is that where the known wish of the
lawgiver is a sufficient rule to the subject. Such is the government of heaven;
and a family on earth should approximate as nearly as possible to that.

  • Wesley says: In the following directions
    concerning relative duties, the inferiors are all along placed before the
    superiors, because the general proposition is concerning submission; and
    inferiors ought to do their duty, whatever their superiors do. Wives, submit yourselves to your own husbands – Unless where God forbids.
    Otherwise, in all indifferent things, the will of the husband
    is a law to the wife.
    As unto the Lord – The obedience a wife

    pays to her husband is at
    the same time paid to Christ himself; he being head of the wife, as Christ is head of the

Eph 5:23

because [the] husband
is head of the wife, as also Christ
[is] head of the Assembly, and _He_ is [the] Savior of the body.

  • Gill says: which he is the Saviour;
    he provides everything for it, preserves and protects it, and has wrought
    out salvation for it, which every member of it partakes of.
  • Barnes says: The idea here seems to be, that as
    Christ gave himself to save his body, the church; as he practiced
    self-denial and made it an object of intense solicitude to preserve that
    church, so ought the husband
    to manifest a similar solicitude to make his wife

    happy, and to save her from want, affliction, and
    pain. He ought to regard himself as her natural protector; as bound to
    anticipate and provide for her needs; as under obligation to comfort her
    in trial, even as Christ does the church.

Eph 5:24
But_ even as the Assembly
is subjected [or, submitted] to Christ,
so also the wives [should be] to their own husbands
in everything.

  • Gill says: Her head, being wholly dependent upon
    him, and entirely resigned to him, and receiving all from him; from whom
    alone is all her expectation of provision, protection, comfort, and
    happiness; wherefore she has respect to all his commands, and esteems all
    his precepts concerning all things to be right; and yields a cheerful,
    voluntary, sincere, and hearty obedience to them; arising from a principle
    of love to him, and joined with honour, fear,
    and reverence of him:
  • Barnes and Wesley say: In everything which is not
    contrary to the will of God

Eph 5:25
be loving your* own wives, just as also
Christ loved the Assembly and gave Himself [or,
handed Himself over]
on her behalf,

  • Love = to welcome, to entertain, to be fond of,
    to love dearly (Same love in Matthew 22:37-39 … Jesus said unto him, Thou shalt love
    the Lord thy God with all thy heart, and with all thy soul, and with all
    thy mind. … And the second is like unto it, Thou shalt
    love thy neighbour

    as thyself.)

  • Gill says: Which consists in a strong and
    cordial affection for them; in a real delight and pleasure in them; in
    showing respect, and doing honour to them; in
    seeking their contentment, satisfaction, and pleasure; in a quiet,
    constant, and comfortable dwelling with them; in providing all things
    necessary for them; in protecting them from all injuries and abuses; in
    concealing their faults, and covering their infirmities; in entertaining
    the best opinion of their persons and actions; and in endeavouring
    to promote their spiritual good and welfare: this love ought to be hearty
    and sincere, and not feigned and selfish; it should be shown in private,
    as well as in public: it should be chaste and single, constant and
    perpetual; it should exceed that which is bore to neighbours,
    or even to parents, and should be equal to that a man
    bears to himself;

Eph 5:26
that He should sanctify
her, having cleansed [or, purged] [her] with the bathing of the water by [the] word,

  • Geneva says: Because many men
    pretend the infirmities of their wives
    to excuse their own hardness and cruelty, the apostle wishes us to mark
    what manner of Church Christ received, when he joined it to himself, and
    how he does not reject her for all her filth, and uncleanness, but ceases
    not to wipe it away with his cleanness, until he wholly purifies it.
  • Barnes says: The meaning here is, that a husband is to manifest similar love
    toward his wife, and a
    similar desire that she should be prepared to “walk before him in white”.

Eph 5:27 so that He should present her to Himself, the glorious [or, splendid] Assembly, not having spot [or, blemish] nor wrinkle, nor any of such
things, _but_ so that she should be holy and unblemished.

Eph 5:28
the same way ought the husbands to be loving their own wives as their own bodies. The one loving
his own wife loves himself.

says: The doctrine here is, that a husband
should have the same care for the comfort of his wife
which he has for himself. He should regard her as one with himself; and as he
protects his own body from cold and hunger, and, when sick and suffering,
endeavors to restore it to health, so he should regard and treat her. because, by this, he really promotes
his own welfare, as much as he does when he takes care of his own body. A man’s kindness to his wife

will be more than repaid by the happiness which she imparts; and all the real
solicitude which he shows to make her happy, will come to more than it costs.
If a man wishes to promote his own happiness in
the most effectual way, he had better begin by showing kindness to his wife.

Eph 5:29 For no one ever hated his own flesh, _but_ he nourishes
and cherishes it, just as also the Lord [does]

the Assembly,

Eph 5:30 because we are members of His body, from His flesh and from
His bones.

Eph 5:31
For this reason, a man will leave behind his father and
mother and will be joined to [or, united with]

his wife. And they will be-the two-into one
flesh [or, And the two
will become one flesh]
.” [Gen 2:4]

says: This means, shall bind himself more strongly to his wife
than he was to his father or mother. The marriage connection is the most tender
and endearing of all human
relations more tender than even that bond which unites us to a parent. They
shall no longer have separate interests, but shall act in all things as if they
were one – animated by one soul and one wish.

Eph 5:32 This secret is great, but _I_ am speaking with respect to
Christ and to the Assembly.

Eph 5:33 Nevertheless, _you*_ also, let each one individually, be loving his own wife
as himself in this manner, but the wife, that she
should be respecting h
er husband.

says: it was the special duty of the wife to show
respect for her
as the head of the family, and as set over her in the Lord; it is not best that there should be the open exercise of authority
in a family. When “commands” begin in the relation of
husband and wife,

“happiness” flies; and the moment a husband is
“disposed” to command hi
s wife,
or is “under a necessity” of doing it, that moment he
may bid adieu to domestic peace and joy.
a wife, therefore, should never give her husband

“occasion” to command her to do anything, or forbid
. His known wish, except in cases of
conscience, should be law to her. The moment she can ascertain what his will
is, that moment ought to settle her mind as to what is to be done

says: a husband
should never “wish” or “expect” anything that it may not be perfectly proper
for a wife to render. He, too, should consult
“her” wishes; and when he understands what they are, he should regard what she prefers
as the very thing which he would command. The known wish and preference of a wife, unless there be

something wrong in it, should be allowed to influence his mind, and be that
which he directs in the family. there
is no danger that a husband will love a wife too much, provides his love be
subordinate to the love of God. The command is, to love her as Christ loved the
church. What love has ever been like that? How can a husband
exceed it? What did not Christ endure to redeem the church? So should a husband be willing to deny himself to
promote the happiness of his wife;
to watch by her in sickness, and, if need be, to peril health and life to
promote her welfare. Doing this, he will not go beyond what Christ did for the
church. He should remember that she has a special claim of justice on him. For
him she has left her father’s home, forsaken the friends of her youth, endowed
him with whatever property she may have, sunk her name in his, confided her
honor, her character, and her happiness, to his virtue; and the least that he
can do for her is to love her, and strive to make her happy. This was what she
asked when she consented to become his; and a husband’s
love is what she still asks to sustain and cheer her in the trials of life. If
she has not this, whither shall she go for comfort?

says: to secure mutual love,
therefore, it is necessary that there should be mutual kindness, and mutual
loveliness of character. Whatever is seen to be offensive or painful,
should be at once abandoned. All the little peculiarities of temper and modes
of speech that are observed to give pain, should be
forsaken; and, while one party should endeavor to tolerate them, and not to be
offended, the other should make it a matter of conscience to remove them.

Col 3:18
be subjecting [or, submitting]
yourselves to your* own husbands,
as is fitting in [the] Lord.

Col 3:19
be loving your* wives, and stop
becoming bitter towards them.

  • Bitter = to embitter. Exasperate (extremely
    annoying or displeasing, actions that cause great irritation), render
    angry, indignant, to be embittered, irritated
  • Gills says: turning love into hatred of their
    persons; ruling with rigour (excessive
    sternness), and in a tyrannical (absolute ruler) manner; behaving towards
    them in a morose (Of a sour temper, sever, sullen), churlish (rude), and
    ill natured way; giving them either bitter words, or blows, and denying
    them their affection, care, provision, protection, and assistance, but
    using them as servants, or worse. All which is barbarous, brutish, and
    unchristian, and utterly unbecoming the Gospel.
  • Geneva says: He requires of husbands
    that they love their wives,
    and treat them gently.
  • Wesley says: Which may be without any appearance
    of anger either in word or spirit.

Col 3:20
children, be obeying
your* parents with respect to all [things],
for this is well-pleasing in [the] Lord.

  • Obey = to hear under (as a subordinate); to
    listen; conform to a command or authority
  • Respect to all = in all things
  • Gills says: not in things sinful, which are contrary to the law of
    God, and Gospel of Christ; in things repugnant to the duties of religion,
    the ordinances of the Gospel, and the doctrines of Christ, God is to be
    regarded, and not men

Col 3:21
fathers, stop making
your* children resentful, so that they shall not continue becoming discouraged.

  • Provoke/making = to stir up, excite, stimulate
  • Resentful = an emotion of anger or bitterness
    felt repeatedly, as a result of a real or imagined wrong done.
  • Discouraged = disheartened, broken in
    spirit, their spirits be broke through grief and trouble, and they become
    indolent, sluggish, and unfit for business; or, despairing of having any
    share in the affections of their parents, disregard their commands,
    instructions, and corrections, and grow obdurate, stubborn, and rebellious
  • Gills says: Neither by words; by unjust and,
    unreasonable commands; by contumelious and reproachful language; by
    frequent and public chidings, and by indiscreet and passionate
    expressions: nor by deeds; preferring one to another; by denying them the
    necessaries of life; by not allowing them proper recreation; by severe and
    cruel blows, and inhuman usage; by not giving them suitable education; by
    an improper disposal of them in marriage; and by profusely spending their
    estates, and leaving nothing to them: not but that parents may, and ought
    to correct and rebuke their children; nor are they accountable to them for
    their conduct; yet they should take care not to provoke them to wrath,
    because this alienates their minds from them, and renders their
    instructions and corrections useless, and puts them upon sinful practices;
  • Barnes says: The object of the apostle here is,
    to show parents that their commands should be such that they can be easily
    obeyed, or such as are entirely reasonable and proper. If children are
    required to “obey,” it is but reasonable that the commands of the parent
    should be such that they can be obeyed, or such that the child shall not
    be discouraged in his attempt to obey. That is, by unreasonable commands;
    by needless severity; by the manifestation of anger. Lest, by your
    continually finding fault with them, they should lose all courage, and
    despair of ever pleasing you. He who always finds fault with a child; who
    is never satisfied with what he does; who scolds and frets and complains,
    let him do as he will, breaks his spirit, and soon destroys in the
    delicate texture of his soul all desire of doing well. The child in
    despair soon gives over every effort to please. He becomes sullen, morose,
    stupid, and indifferent to all the motives that can be presented to him,
    and becomes to a great extent indifferent as to what he does – since all
    that he does meets with the same reception from the parent. It is that of
    souring their temper; of making them feel that the parent is under the
    influence of anger, and that it is right for them to be so too. If he
    submits in the case, it is only because the parent is the “strongest,” not
    because he is “right,” and the child cherishes “anger,” while he yields to
    power. And how often does the child feel that the parent punished him
    simply because he was the “strongest,” not because it was “right;” and how
    often is the mind of a child left with a strong conviction that wrong has
    been done him by the punishment which he has received, rather than with
    repentance for the wrong that he has himself done.

Col 3:22
slaves, be obeying
with respect to all [things] your*
masters according to the flesh, not in eye-service as people-pleasers, _but_ in
sincerity of heart, fearing God.

Col 3:23
every [thing], whatever you* shall be doing, be working
from [your*] soul [fig., heartily] as to the Lord and not to

Col 3:24
that from the Lord
you* will receive the recompense of the inheritance, for to the Lord Christ you*
are serving as a slave.

Col 3:25
the one doing wrong [or, acting unjustly] will receive back what he
did wrong [or, did unjustly], and there
is no accepting of faces [fig., partiality].

Tit 2:1 But _you_, be speaking what is fitting [or, proper] [for]

sound teaching [or, doctrine].

Tit 2:2 Older men
[are] to be temperate, worthy of
respect, sensible, sound in the faith, in love, in patient endurance.

  • Temperate: in eating and drinking, especially
    the latter,
  • Worthy of respect: honorable: – grave,
    honest, in their behaviour, speech, and dress;
  • Sensible, Or “vigilant”, and watchful
    over themselves, their conduct and conversation, lest being evil, it
    should be drawn into an example by younger persons
  • Sound in the faith … love … patient endurance =
    lest they should lead others into error; and their faith in Christ should
    appear to be right and genuine; and their love to God, to Christ, and to
    his people, should be real and sincere, and be taken off from the things
    of the world, of time and sense; He should have overcome, at his time of
    life, all the fiery, impetuous, envious, wrathful passions of his early
    years, and his mind should be subdued into sweet benevolence to all mankind.

Tit 2:3 Older women,
in the same manner, in demeanor [are to be]

reverent, not slanderous, not having been enslaved to much wine, teaching what
is good,

  • Reverent = or “holy women“,
    sanctified by the Spirit of God; such ought to be in their clothing, and
    in their speech, and in the whole of their conduct and conversation, as
    become the character which they bear, and the profession they make:
  • Slanderous = not false accusers; of the
    brethren, and sisters, not raising false reports of, bringing false
    charges against members of churches, and so making differences and
    divisions among them
  • Teaching = both by example and by instruction,
    whether their own children, or whether they sustain the office of deaconness, and are appointed to give instruction to
    younger females

Tit 2:4

so that they
shall be training the young women
to be lovers of [their] husbands, lovers of [their] children,

  • Training = to make of sound
    mind, that is, (figuratively) to discipline or correct
  • Lovers of husbands
    = fond
    of man, that is, affectionate
    [having or displaying warmth or affection] as a wife

Tit 2:5 sensible, pure, keepers of [their
homes, good, being subject to their own husbands,
so that the word of God shall not be blasphemed.

  • Sensible = safe (sound) in mind, that is, self
    controlled, Or temperate in
    eating and drinking,
  • Pure = properly
    clean, that is, (figuratively) innocent, modest, perfect;
    in body, in affection, words and actions, having their love pure and
    single to their own husbands,
    keeping their marriage bed undefiled
  • Keepers of homes = a stayer athome, that is, domestically inclined, minding their
    own family affairs,

  • Subject = subordinate
  • Blasphemed = That the gospel may not be injuriously spoken of, The idea is, that religion ought to produce the virtues
    here spoken of, and that when it does not, it will be reproached as being
    of no value. By unbelieving husbands,
    who, by the ill conduct of their wives,
    would be provoked to speak ill of the Gospel, as if that taught
    disaffection and disobedience to them.

Tit 2:6
younger men, in the same manner, be encouraging [them] to be thinking sensibly,

Tit 2:7
concerning all things [or, in all respects]
[to be] an example of good works, in
your teaching [showing] integrity,
dignity, incorruptibility,

  • Barnes and Gill says: Not merely teaching others, but showing them
    by example how they ought to live.

Tit 2:8
[in] word, above criticism, so that the [one] from the opposition [fig., an enemy] shall be ashamed, having nothing
evil to be saying concerning us.

1Pe 3:1
, the wives, [continue]
being subjected [or, submitted] to your*
own husbands, so that even if some are
refusing to believe the word, through the conduct of their wives

they will be won [for Christ] without a

1Pe 3:2 having observed your* pure conduct with respect,

  • properly clean, that is, (figuratively) innocent,
    modest, perfect

1Pe 3:3 whose adornment must not be external, of braided hair [or, elaborate hairstyles] and of wearing of gold
[jewelry] or of putting on of clothing,

1Pe 3:4 _but_ [it must be]

the hidden person of the heart [fig., inner self],
with the incorruptible [beauty] of the
gentle and quiet spirit, which is very costly [fig.,
before God.

  • By which is meant internal grace, it is opposed
    to corruptible things, that are possessed of such a spirit are not easily
    provoked to anger; patiently bear, and put up with injuries; carry
    themselves affably and courteously unto all; entertain the meanest
    thoughts of themselves, and the best of others;

1Pe 3:5 For in this way in times past also the holy women, the ones placing their hope on [or, trusting in] God were adorning themselves,
being subjected [or, submitted] to their
own husbands,

1Pe 3:6 as Sarah was obedient to Abraham, calling him
“lord,” of whom you* became daughters, doing good, and not fearing
any terror. [see Gen
18:12; Prov 3:25]

1Pe 3:7 The husbands,
likewise, [continue] living with [your* wives] according to knowledge, as with a weaker
vessel, with the feminine [one], showing
respect, as also being joint-heirs of [the]

grace of life, for your* prayers not to be hindered.

  • Knowledge = general intelligence, understanding
  • Barnes says: It is one of the elementary
    doctrines of Christianity, however, that woman
    is to be treated with respect; and one of the first and most marked
    effects of religion on society is to elevate the wife

    to a condition in which she will be worthy of esteem. The particular
    reasons for the honor which husbands
    are directed to show to their wives,
    here specified, are two: she is to be treated with special kindness as
    being more feeble than man,
    and as having a claim therefore to delicate attention; and she is to be
    honored as the equal heir of the grace of life.

  • Geneva says: He also teaches husbands
    their duties, that is, that the more understanding and wisdom they have, the
    more wisely and circumspectly they behave themselves.
  • Gills says: should not the husband
    give honour to his wife,
    and take care of her as he ought to do: hence would arise strifes and quarrels, when they could not cordially,
    and to edification, join together in prayer; nor would such prayers, put
    up in wrath, be acceptable unto God

1Pe 3:8
finally, all [of you* be of] one mind, sympathetic, loving [one another] as brothers [and sisters], compassionate, friendly;

  • sympathetic = suffering or feeling the like with another.
  • fond of
    brethren, that is, fraternal: – love as brethren
  • compassionate = compassionate, tender hearted
  • friendly = kind: – courteous

1Pe 3:9 not returning
evil for evil, or insult for insult, but on the contrary, giving a blessing, knowing
that for this [reason] you* were called,
so that you* shall inherit a blessing.

1Pe 3:10 For “The
one desiring to be loving life and to see good days must keep his tongue from
evil, and his lips [are] not to speak
deceit [or, treachery].

1Pe 3:11 He must turn away from evil and do good; he must seek
peace and pursue it.

1Co 7:32 But I want you* to be free from anxiety; the unmarried [man] is anxious for [or,
concerned about]
the [things]

of the Lord, how he will please the Lord.

1Co 7:33
the married [man] is anxious for [or,
concerned about]
the [things]

of the world, how he will please the wife.

  • make her and his children easy and comfortable, How
    he may gratify her; how he may accommodate himself to her temper and
    wishes, to make her happy.

1Co 7:34
wife and the virgin have been
distinguished [or, have different interests]:
the unmarried [woman] is anxious for [or,
concerned about]
the [things]

of the Lord, so that she should be holy both in body and in spirit, but the
married [woman] is anxious for [or,
concerned about]
the [things]
of the world, how she will please the husband.

  • with good works, taking care of her household and family affairs,
    bringing up her children in an orderly manner, honouring
    and obeying her husband,
    doing everything to oblige him, and to engage his love and affection to


One thought on “Every Scripture for Husbands and Wives w/commentaries

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