King James Version
1 Corinthians 7
40 verses with commentary
Principles for Marriage
Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.
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Now concerning the things whereof ye wrote unto me—Paul transitions to answer specific questions from the Corinthian church, likely submitted in a letter. The phrase It is good for a man not to touch a woman uses haptō (ἅπτω), a euphemism for sexual relations. This may be quoting the Corinthians' own ascetic slogan, which Paul will qualify rather than endorse absolutely.
The Corinthian church struggled with two extremes: libertinism (chapters 5-6) and asceticism. Some believers, influenced by Greek dualism viewing the body as evil, advocated complete sexual abstinence even in marriage. Paul's response balances the goodness of singleness for ministry with the goodness of marriage as God's provision against sexual immorality.
The term kalón (καλόν, "good") suggests "advantageous" or "beneficial" rather than morally superior. Paul will develop this pragmatic approach throughout the chapter, emphasizing that both singleness and marriage are legitimate callings, each with distinct opportunities for serving Christ with aperispastos (undivided devotion, v. 35).
The Corinthian church struggled with two extremes: libertinism (chapters 5-6) and asceticism. Some believers, influenced by Greek dualism viewing the body as evil, advocated complete sexual abstinence even in marriage. Paul's response balances the goodness of singleness for ministry with the goodness of marriage as God's provision against sexual immorality.
The term kalón (καλόν, "good") suggests "advantageous" or "beneficial" rather than morally superior. Paul will develop this pragmatic approach throughout the chapter, emphasizing that both singleness and marriage are legitimate callings, each with distinct opportunities for serving Christ with aperispastos (undivided devotion, v. 35).
Nevertheless , to avoid fornication, let every man have his own wife, and let every woman have her own husband.
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Nevertheless, to avoid fornication (porneia, πορνεία)—Paul's first qualification acknowledges sexual temptation as a reality. The phrase let every man have his own wife uses heautou (ἑαυτοῦ, "his own"), emphasizing exclusive monogamy against Corinth's sexually permissive culture. This is not a low view of marriage as merely preventing sin, but a realistic acknowledgment of human sexuality.
Marriage provides the God-ordained context for sexual fulfillment. Paul's pastoral wisdom recognizes that while singleness offers advantages for ministry (vv. 32-35), attempting celibacy without the corresponding gift (charisma, v. 7) leads to sexual sin. The imperative echétō (ἐχέτω, "let him have") indicates marriage is not merely permitted but positively commanded for those burning with desire (v. 9).
This verse counters both the Corinthian ascetics who disparaged marriage and any notion that sexual desire itself is sinful. God created human sexuality, and marriage is His provision for its expression—neither a concession to weakness nor a second-class calling.
Marriage provides the God-ordained context for sexual fulfillment. Paul's pastoral wisdom recognizes that while singleness offers advantages for ministry (vv. 32-35), attempting celibacy without the corresponding gift (charisma, v. 7) leads to sexual sin. The imperative echétō (ἐχέτω, "let him have") indicates marriage is not merely permitted but positively commanded for those burning with desire (v. 9).
This verse counters both the Corinthian ascetics who disparaged marriage and any notion that sexual desire itself is sinful. God created human sexuality, and marriage is His provision for its expression—neither a concession to weakness nor a second-class calling.
Let the husband render unto the wife due benevolence: and likewise also the wife unto the husband.
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Let the husband render unto the wife due benevolence—the term opheilēn (ὀφειλήν, "what is due") indicates conjugal rights as a marital obligation, not optional affection. Paul uses reciprocal language: and likewise also the wife unto the husband, establishing complete mutuality in sexual relations—revolutionary in a patriarchal culture.
The phrase tēn opheilēn refers specifically to sexual intimacy, which Paul frames as a duty of love rather than selfish demand. This "due benevolence" (eunoia in some manuscripts, meaning "goodwill") emphasizes that marital sexuality involves generous giving, not mere obligation. Both spouses are to actively pursue the other's satisfaction.
Paul's teaching radically elevates the wife's rights, countering cultural assumptions of male dominance in sexual matters. Neither spouse may unilaterally withhold sexual intimacy, which would defraud the other (v. 5). This mutuality reflects the one-flesh union of Genesis 2:24 and anticipates Ephesians 5's picture of marriage mirroring Christ and the church.
The phrase tēn opheilēn refers specifically to sexual intimacy, which Paul frames as a duty of love rather than selfish demand. This "due benevolence" (eunoia in some manuscripts, meaning "goodwill") emphasizes that marital sexuality involves generous giving, not mere obligation. Both spouses are to actively pursue the other's satisfaction.
Paul's teaching radically elevates the wife's rights, countering cultural assumptions of male dominance in sexual matters. Neither spouse may unilaterally withhold sexual intimacy, which would defraud the other (v. 5). This mutuality reflects the one-flesh union of Genesis 2:24 and anticipates Ephesians 5's picture of marriage mirroring Christ and the church.
The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.
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The wife hath not power of her own body, but the husband—the term exousiazei (ἐξουσιάζει, "has authority over") describes mutual authority, not ownership. Paul immediately balances this: and likewise also the husband hath not power of his own body, but the wife. This reciprocal authority is unique in ancient marriage discourse.
In the one-flesh union of marriage, each spouse's body belongs to the other. This is not license for abuse or coercion, but a call to mutual self-giving love. Neither partner may claim sexual autonomy while married; both have surrendered individual rights to serve the other's needs. This mutual "authority" operates within the framework of love, sacrifice, and benevolence (v. 3).
Paul's teaching directly counters both the ascetics who claimed Christians should abstain even in marriage and the cultural norm allowing men sexual freedom. Instead, marriage involves exclusive, reciprocal sexual commitment. This verse sets the foundation for verse 5's warning against defrauding one another through prolonged abstinence.
In the one-flesh union of marriage, each spouse's body belongs to the other. This is not license for abuse or coercion, but a call to mutual self-giving love. Neither partner may claim sexual autonomy while married; both have surrendered individual rights to serve the other's needs. This mutual "authority" operates within the framework of love, sacrifice, and benevolence (v. 3).
Paul's teaching directly counters both the ascetics who claimed Christians should abstain even in marriage and the cultural norm allowing men sexual freedom. Instead, marriage involves exclusive, reciprocal sexual commitment. This verse sets the foundation for verse 5's warning against defrauding one another through prolonged abstinence.
Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.
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Defraud ye not one the other—the verb apostereite (ἀποστερεῖτε, "deprive") indicates that withholding marital intimacy is a form of theft or fraud. Paul permits temporary abstinence only with consent for a time (ek symphōnou, ἐκ συμφώνου, "by mutual agreement") for dedicated prayer and fasting. The purpose is scholē (leisure/devotion) to spiritual disciplines.
The command come together again (epi to auto, ἐπὶ τὸ αὐτό) uses language of reunification, indicating that even temporary abstinence creates separation. Paul warns that prolonged deprivation opens the door for Satan tempt you to sexual sin through akrasia (ἀκρασία, "lack of self-control"). This is not fear-mongering but realistic pastoral care.
Paul's teaching honors both the spiritual value of focused prayer and the God-given legitimacy of sexual desire. The ascetic Corinthians likely advocated extended or permanent abstinence; Paul firmly restricts this practice, recognizing that most believers do not have the gift of celibacy (v. 7). Regular marital intimacy is not unspiritual but part of God's protective design.
The command come together again (epi to auto, ἐπὶ τὸ αὐτό) uses language of reunification, indicating that even temporary abstinence creates separation. Paul warns that prolonged deprivation opens the door for Satan tempt you to sexual sin through akrasia (ἀκρασία, "lack of self-control"). This is not fear-mongering but realistic pastoral care.
Paul's teaching honors both the spiritual value of focused prayer and the God-given legitimacy of sexual desire. The ascetic Corinthians likely advocated extended or permanent abstinence; Paul firmly restricts this practice, recognizing that most believers do not have the gift of celibacy (v. 7). Regular marital intimacy is not unspiritual but part of God's protective design.
But I speak this by permission, and not of commandment.
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But I speak this by permission, and not of commandment—the phrase kata syngnōmēn (κατὰ συγνώμην, "by way of concession") has been interpreted two ways: (1) Paul concedes that marriage is allowable though singleness is preferable, or (2) Paul concedes that temporary abstinence is allowable (v. 5). Context favors the second interpretation.
Paul is not diminishing marriage's goodness but clarifying that his permission for brief, consensual abstinence is a concession, not a command. He does not require couples to practice periodic abstinence for prayer; it is optional. This distinguishes Christian liberty from legalistic prescription. The contrast with epitagēn (ἐπιταγήν, "commandment") emphasizes Paul's pastoral flexibility.
Throughout this chapter, Paul carefully distinguishes between divine commands (vv. 10-11, quoting Jesus), his own authoritative apostolic teaching (vv. 12, 25), and personal judgment offered with the Spirit's guidance (v. 40). This verse reflects his nuanced approach: marriage is good, temporary abstinence is permissible with safeguards, but neither is mandated.
Paul is not diminishing marriage's goodness but clarifying that his permission for brief, consensual abstinence is a concession, not a command. He does not require couples to practice periodic abstinence for prayer; it is optional. This distinguishes Christian liberty from legalistic prescription. The contrast with epitagēn (ἐπιταγήν, "commandment") emphasizes Paul's pastoral flexibility.
Throughout this chapter, Paul carefully distinguishes between divine commands (vv. 10-11, quoting Jesus), his own authoritative apostolic teaching (vv. 12, 25), and personal judgment offered with the Spirit's guidance (v. 40). This verse reflects his nuanced approach: marriage is good, temporary abstinence is permissible with safeguards, but neither is mandated.
For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.
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For I would that all men were even as I myself—Paul expresses personal preference for singleness, describing his celibate state with houtōs (οὕτως, "thus/in this way"). His wish is not prescriptive but reflects his own experience of singleness as advantageous for ministry. The phrase But every man hath his proper gift of God introduces charisma (χάρισμα, "gift of grace").
Paul identifies both celibacy and marriage as charismata—Spirit-given graces for serving God. The phrase one after this manner, and another after that (hos men houtōs, hos de houtōs) emphasizes diversity: God distributes different gifts to different believers. Neither calling is superior; both require divine enablement. This reframes the debate from morality to gifting.
Paul's teaching counters the ascetic Corinthians' attempt to universalize celibacy. He himself possessed the gift of celibacy, which enabled his mobile, fully-devoted apostolic ministry (9:5). But this gift is not granted to all, and attempting celibacy without the corresponding grace leads to sexual sin (vv. 2, 9). Each believer must discern which charisma God has given them.
Paul identifies both celibacy and marriage as charismata—Spirit-given graces for serving God. The phrase one after this manner, and another after that (hos men houtōs, hos de houtōs) emphasizes diversity: God distributes different gifts to different believers. Neither calling is superior; both require divine enablement. This reframes the debate from morality to gifting.
Paul's teaching counters the ascetic Corinthians' attempt to universalize celibacy. He himself possessed the gift of celibacy, which enabled his mobile, fully-devoted apostolic ministry (9:5). But this gift is not granted to all, and attempting celibacy without the corresponding grace leads to sexual sin (vv. 2, 9). Each believer must discern which charisma God has given them.
I say therefore to the unmarried and widows, It is good for them if they abide even as I.
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I say therefore to the unmarried and widows—Paul addresses agamois (ἀγάμοις, "unmarried"), likely referring to those never married, divorced, or widowed. Including chērais (χήραις, "widows") specifically acknowledges their situation. His counsel is It is good for them if they abide even as I—remaining single like Paul himself.
The term kalón (καλόν, "good") again indicates practical advantage rather than moral superiority (cf. v. 1). Paul's recommendation reflects the benefits of singleness for focused ministry and the avoidance of "trouble in the flesh" (v. 28). This verse anticipates his fuller discussion of the advantages of singleness for undistracted devotion to the Lord (vv. 32-35).
Paul does not forbid remarriage for widows (v. 39) or demand permanent singleness for the never-married. Rather, he offers pastoral counsel that singleness can be "good" when accepted as God's gift. The conditional "if they abide" suggests this is a viable path for those with the gift of celibacy, not a universal prescription.
The term kalón (καλόν, "good") again indicates practical advantage rather than moral superiority (cf. v. 1). Paul's recommendation reflects the benefits of singleness for focused ministry and the avoidance of "trouble in the flesh" (v. 28). This verse anticipates his fuller discussion of the advantages of singleness for undistracted devotion to the Lord (vv. 32-35).
Paul does not forbid remarriage for widows (v. 39) or demand permanent singleness for the never-married. Rather, he offers pastoral counsel that singleness can be "good" when accepted as God's gift. The conditional "if they abide" suggests this is a viable path for those with the gift of celibacy, not a universal prescription.
But if they cannot contain, let them marry: for it is better to marry than to burn.
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But if they cannot contain—the verb enkrateuontai (ἐγκρατεύονται, "exercise self-control") describes the ability to remain celibate without sinning. Paul's permission let them marry (gamēsatōsan, γαμησάτωσαν) is stated as imperative: marriage is the proper course for those burning with desire. For it is better to marry than to burn uses pyrousthai (πυροῦσθαι, "to burn").
The "burning" refers to burning with sexual passion, not burning in hell. Paul recognizes that unmet sexual desire creates intense struggle that can lead to sin. Marriage is not a concession to weakness but God's good design for sexual fulfillment. This verse directly counters ascetics who condemned marriage or required celibacy of all believers.
Paul's pragmatic counsel reflects his pastoral realism: attempting celibacy without the corresponding gift leads to porneia (fornication). Rather than setting an impossible standard, he provides a clear path: if you lack self-control in celibacy, marry. This honors both callings—singleness for those gifted, marriage for those who are not.
The "burning" refers to burning with sexual passion, not burning in hell. Paul recognizes that unmet sexual desire creates intense struggle that can lead to sin. Marriage is not a concession to weakness but God's good design for sexual fulfillment. This verse directly counters ascetics who condemned marriage or required celibacy of all believers.
Paul's pragmatic counsel reflects his pastoral realism: attempting celibacy without the corresponding gift leads to porneia (fornication). Rather than setting an impossible standard, he provides a clear path: if you lack self-control in celibacy, marry. This honors both callings—singleness for those gifted, marriage for those who are not.
And unto the married I command, yet not I, but the Lord, Let not the wife depart from her husband:
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And unto the married I command, yet not I, but the Lord—Paul distinguishes his teaching from direct dominical instruction. The phrase ouk egō alla ho kyrios (οὐκ ἐγὼ ἀλλὰ ὁ κύριος, "not I but the Lord") indicates he is citing Jesus' teaching on divorce (Matthew 5:31-32; 19:3-9; Mark 10:2-12; Luke 16:18). Let not the wife depart from her husband uses chōristhēnai (χωρισθῆναι, "be separated/divorced").
Paul addresses the wife first, possibly because some Corinthian women sought to leave marriages for ascetic reasons, claiming spiritual superiority in celibacy. The command is absolute: Christian wives must not divorce their husbands. This reflects Jesus' prohibition against divorce except for sexual immorality (Matthew 19:9), though Paul does not mention that exception here.
The seriousness of this command reflects marriage's covenantal nature as reflecting Christ and the church (Ephesians 5:31-32). Divorce violates God's creational design (Genesis 2:24) and His expressed will (Malachi 2:16). Paul will address mixed marriages (believer/unbeliever) separately in verses 12-16, but for Christian couples, the principle is clear: permanence.
Paul addresses the wife first, possibly because some Corinthian women sought to leave marriages for ascetic reasons, claiming spiritual superiority in celibacy. The command is absolute: Christian wives must not divorce their husbands. This reflects Jesus' prohibition against divorce except for sexual immorality (Matthew 19:9), though Paul does not mention that exception here.
The seriousness of this command reflects marriage's covenantal nature as reflecting Christ and the church (Ephesians 5:31-32). Divorce violates God's creational design (Genesis 2:24) and His expressed will (Malachi 2:16). Paul will address mixed marriages (believer/unbeliever) separately in verses 12-16, but for Christian couples, the principle is clear: permanence.
But and if she depart, let her remain unmarried, or be reconciled to her husband: and let not the husband put away his wife.
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But and if she depart—Paul acknowledges the reality of separation (possibly physical separation short of legal divorce, or divorce that has already occurred). The concessive ean de kai (ἐὰν δὲ καί, "but if indeed") suggests Paul is addressing actual cases in Corinth. He offers two options: let her remain unmarried, or be reconciled to her husband.
The command meneto agamos (μενέτω ἄγαμος, "let her remain unmarried") forbids remarriage after divorce, as this would constitute adultery (Matthew 5:32). The alternative, katallage (καταλλαγή, "reconciliation"), is strongly preferred—restoration of the marriage covenant. Both imperatives protect the permanence of marriage: if divorce occurs, the bond is not truly severed.
Paul adds and let not the husband put away his wife (aphienai, ἀφιέναι, "send away/divorce"), using the standard Jewish term for divorce. This repeats the command of verse 10 with emphasis on the husband's responsibility. Paul's repetition underscores that neither spouse may initiate divorce, reflecting Jesus' teaching on marriage's indissolubility.
The command meneto agamos (μενέτω ἄγαμος, "let her remain unmarried") forbids remarriage after divorce, as this would constitute adultery (Matthew 5:32). The alternative, katallage (καταλλαγή, "reconciliation"), is strongly preferred—restoration of the marriage covenant. Both imperatives protect the permanence of marriage: if divorce occurs, the bond is not truly severed.
Paul adds and let not the husband put away his wife (aphienai, ἀφιέναι, "send away/divorce"), using the standard Jewish term for divorce. This repeats the command of verse 10 with emphasis on the husband's responsibility. Paul's repetition underscores that neither spouse may initiate divorce, reflecting Jesus' teaching on marriage's indissolubility.
But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.
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But to the rest speak I, not the Lord—Paul transitions to a situation Jesus did not explicitly address: mixed marriages between believers and unbelievers. The phrase legō egō, ouch ho kyrios (λέγω ἐγώ, οὐχ ὁ κύριος, "I say, not the Lord") does not diminish Paul's authority; as an apostle, his teaching is inspired. But he distinguishes it from Jesus' direct commands (v. 10).
If any brother hath a wife that believeth not (gunaika apiston, γυναῖκα ἄπιστον, "unbelieving wife") addresses marriages where one spouse converted to Christianity after marriage. Paul's counsel: and she be pleased to dwell with him, let him not put her away. The conditional syneuddokei (συνευδοκεῖ, "consents/is willing") emphasizes the unbeliever's choice.
This counters any notion that Christians must divorce unbelieving spouses to maintain purity. Paul will explain (v. 14) that the believer's presence sanctifies the relationship, and there is hope for the unbeliever's salvation (v. 16). The believing spouse must honor the marriage covenant unless the unbeliever chooses to leave.
If any brother hath a wife that believeth not (gunaika apiston, γυναῖκα ἄπιστον, "unbelieving wife") addresses marriages where one spouse converted to Christianity after marriage. Paul's counsel: and she be pleased to dwell with him, let him not put her away. The conditional syneuddokei (συνευδοκεῖ, "consents/is willing") emphasizes the unbeliever's choice.
This counters any notion that Christians must divorce unbelieving spouses to maintain purity. Paul will explain (v. 14) that the believer's presence sanctifies the relationship, and there is hope for the unbeliever's salvation (v. 16). The believing spouse must honor the marriage covenant unless the unbeliever chooses to leave.
And the woman which hath an husband that believeth not, and if he be pleased to dwell with her, let her not leave him.
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And the woman which hath an husband that believeth not—Paul now addresses believing wives married to unbelieving husbands, maintaining complete reciprocity. The phrase and if he be pleased to dwell with her again emphasizes the unbeliever's consent using syneuddokei (συνευδοκεῖ, "is willing"). Let her not leave him uses aphietō (ἀφιέτω, "let her not send away/divorce").
In a patriarchal culture where wives had limited agency, Paul's instruction that wives should not divorce husbands acknowledges their capacity for decision-making. This reflects the Christian elevation of women's status. The believing wife's influence in a mixed marriage could lead to her husband's conversion (v. 16) and provides a sanctifying presence for children (v. 14).
Paul's counsel protects the stability of mixed marriages for the sake of both evangelism and children. Unless the unbeliever initiates separation (v. 15), the believer must honor the covenant. This reflects the gospel's call to faithfulness even in difficult circumstances, trusting God's power to work through a believing spouse.
In a patriarchal culture where wives had limited agency, Paul's instruction that wives should not divorce husbands acknowledges their capacity for decision-making. This reflects the Christian elevation of women's status. The believing wife's influence in a mixed marriage could lead to her husband's conversion (v. 16) and provides a sanctifying presence for children (v. 14).
Paul's counsel protects the stability of mixed marriages for the sake of both evangelism and children. Unless the unbeliever initiates separation (v. 15), the believer must honor the covenant. This reflects the gospel's call to faithfulness even in difficult circumstances, trusting God's power to work through a believing spouse.
For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean; but now are they holy.
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For the unbelieving husband is sanctified by the wife—the verb hēgiastai (ἡγίασται, "has been sanctified") does not mean the unbeliever is saved through the spouse, but that the marriage itself is holy and legitimate. Paul addresses fears that union with an unbeliever defiles the believer. Instead, the believer's presence sanctifies the relationship.
The reciprocal statement and the unbelieving wife is sanctified by the husband emphasizes mutuality. Paul's reasoning: else were your children unclean; but now are they holy. The term akatharta (ἀκάθαρτα, "unclean") versus hagia (ἅγια, "holy") draws on Old Testament purity categories. Christian children of mixed marriages are not illegitimate or unholy, but set apart for God.
This teaching directly counters Jewish concerns about mixed marriages defiling the covenant community (Ezra 9-10). Paul asserts that holiness is contagious, not defilement—the gospel reverses Old Covenant separation principles. The believer's presence brings the household within God's covenant sphere, offering hope for the unbeliever's eventual salvation.
The reciprocal statement and the unbelieving wife is sanctified by the husband emphasizes mutuality. Paul's reasoning: else were your children unclean; but now are they holy. The term akatharta (ἀκάθαρτα, "unclean") versus hagia (ἅγια, "holy") draws on Old Testament purity categories. Christian children of mixed marriages are not illegitimate or unholy, but set apart for God.
This teaching directly counters Jewish concerns about mixed marriages defiling the covenant community (Ezra 9-10). Paul asserts that holiness is contagious, not defilement—the gospel reverses Old Covenant separation principles. The believer's presence brings the household within God's covenant sphere, offering hope for the unbeliever's eventual salvation.
But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in such cases: but God hath called us to peace. to peace: Gr. in peace
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But if the unbelieving depart, let him depart—the verb chōrizetai (χωρίζεται, "separates/divorces") indicates the unbeliever's choice to leave. Paul's permission chōrizesthō (χωριζέσθω, "let him/her depart") releases the believer from the obligation to preserve the marriage. A brother or a sister is not under bondage uses dedoulōtai (δεδούλωται, "enslaved/bound").
The phrase "not under bondage" has been debated: does it merely permit separation, or allow remarriage? The verb dedoulōtai suggests release from marital obligation. Many interpreters see here the "Pauline privilege"—the believer is free to remarry when the unbeliever abandons the marriage. Paul's rationale: but God hath called us to peace (en eirēnē, ἐν εἰρήνῃ, "in peace").
Paul will not require believers to remain in contentious marriages where the unbeliever refuses to stay. Forced cohabitation contradicts the peace to which God calls His people. This exception (like Jesus' exception for sexual immorality in Matthew 19:9) protects the abandoned believer while upholding marriage's ideal permanence.
The phrase "not under bondage" has been debated: does it merely permit separation, or allow remarriage? The verb dedoulōtai suggests release from marital obligation. Many interpreters see here the "Pauline privilege"—the believer is free to remarry when the unbeliever abandons the marriage. Paul's rationale: but God hath called us to peace (en eirēnē, ἐν εἰρήνῃ, "in peace").
Paul will not require believers to remain in contentious marriages where the unbeliever refuses to stay. Forced cohabitation contradicts the peace to which God calls His people. This exception (like Jesus' exception for sexual immorality in Matthew 19:9) protects the abandoned believer while upholding marriage's ideal permanence.
For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? how: Gr. what
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For what knowest thou, O wife, whether thou shalt save thy husband?—the interrogative suggests uncertainty: ti gar oidas (τί γὰρ οἶδας, "for what do you know?"). The verb sōseis (σώσεις, "you will save") refers to spiritual salvation through the husband's conversion. Paul asks a rhetorical question that can be read two ways: (1) as encouragement—"you might save your spouse!" or (2) as caution—"you cannot be certain."
Context suggests interpretation (2): Paul has just permitted separation when the unbeliever departs (v. 15). This verse provides rationale—the believer should not feel obligated to endure an abusive or intolerable situation hoping to convert the spouse, since conversion is uncertain. The reciprocal question or how knowest thou, O man, whether thou shalt save thy wife? applies the principle equally.
Paul's pastoral wisdom balances hope (the believer's presence does sanctify, v. 14) with realism (conversion cannot be guaranteed). Believers in mixed marriages should not remain solely from evangelistic obligation if the unbeliever chooses to leave. Salvation belongs to God's sovereign work, not the believing spouse's endurance.
Context suggests interpretation (2): Paul has just permitted separation when the unbeliever departs (v. 15). This verse provides rationale—the believer should not feel obligated to endure an abusive or intolerable situation hoping to convert the spouse, since conversion is uncertain. The reciprocal question or how knowest thou, O man, whether thou shalt save thy wife? applies the principle equally.
Paul's pastoral wisdom balances hope (the believer's presence does sanctify, v. 14) with realism (conversion cannot be guaranteed). Believers in mixed marriages should not remain solely from evangelistic obligation if the unbeliever chooses to leave. Salvation belongs to God's sovereign work, not the believing spouse's endurance.
Living in the Calling of God
But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
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But as God hath distributed to every man—the verb emerisen (ἐμέρισεν, "has apportioned") introduces a governing principle: remain in your calling. Paul shifts from marriage to broader life circumstances. The phrase as the Lord hath called every one, so let him walk uses keklēken (κέκληκεν, "has called") for divine calling and peripateitō (περιπατείτω, "let him walk") for daily conduct.
Paul's principle: God's calling comes to people in specific circumstances—marriage/singleness, circumcision/uncircumcision, slavery/freedom. Rather than requiring external changes, believers should serve God where He has placed them. This "remain as called" theme will dominate verses 17-24, applied to ethnic identity (vv. 18-19), slavery (vv. 21-23), and again to singleness/marriage (vv. 24-40).
Paul adds And so ordain I in all churches, indicating this is not situational advice for Corinth but universal apostolic teaching. This reveals Paul's concern about Corinthians seeking dramatic life changes after conversion—divorcing spouses, removing circumcision, abandoning social stations. Paul calls for stability and contentment in one's calling.
Paul's principle: God's calling comes to people in specific circumstances—marriage/singleness, circumcision/uncircumcision, slavery/freedom. Rather than requiring external changes, believers should serve God where He has placed them. This "remain as called" theme will dominate verses 17-24, applied to ethnic identity (vv. 18-19), slavery (vv. 21-23), and again to singleness/marriage (vv. 24-40).
Paul adds And so ordain I in all churches, indicating this is not situational advice for Corinth but universal apostolic teaching. This reveals Paul's concern about Corinthians seeking dramatic life changes after conversion—divorcing spouses, removing circumcision, abandoning social stations. Paul calls for stability and contentment in one's calling.
Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
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Is any man called being circumcised? let him not become uncircumcised—the procedure epispasthō (ἐπισπάσθω, "draw over the foreskin") refers to a surgical operation some Hellenized Jews underwent to hide circumcision and appear Greek. This was considered apostasy. Paul prohibits this despite earlier arguing circumcision is irrelevant (Galatians 5:6; 6:15).
Conversely, Is any called in uncircumcision? let him not be circumcised. Gentile converts should not adopt Jewish identity markers thinking it gains spiritual advantage. This directly addresses Judaizers who insisted Gentile Christians be circumcised for salvation (Acts 15; Galatians 2-3). Paul's point: ethnic and cultural identity don't determine standing before God.
Paul's teaching liberates both Jews and Gentiles: Jews need not abandon Jewish identity, Gentiles need not adopt it. The gospel transcends ethnic markers. This application of "remain as called" (v. 17) prevents converts from thinking spiritual transformation requires cultural transformation. Identity in Christ supersedes ethnic identity without erasing it.
Conversely, Is any called in uncircumcision? let him not be circumcised. Gentile converts should not adopt Jewish identity markers thinking it gains spiritual advantage. This directly addresses Judaizers who insisted Gentile Christians be circumcised for salvation (Acts 15; Galatians 2-3). Paul's point: ethnic and cultural identity don't determine standing before God.
Paul's teaching liberates both Jews and Gentiles: Jews need not abandon Jewish identity, Gentiles need not adopt it. The gospel transcends ethnic markers. This application of "remain as called" (v. 17) prevents converts from thinking spiritual transformation requires cultural transformation. Identity in Christ supersedes ethnic identity without erasing it.
Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
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Circumcision is nothing, and uncircumcision is nothing—Paul states radically that Jewish covenant markers are spiritually neutral under the New Covenant. The repetition of ouden (οὐδέν, "nothing") emphasizes total irrelevance. This echoes Galatians 5:6, "in Christ Jesus neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love."
Instead, but the keeping of the commandments of God (tērēsis entolōn theou, τήρησις ἐντολῶν θεοῦ) is what matters. Paul is not advocating Old Testament legal observance but obedience to Christ's commands, summarized in love for God and neighbor (Matthew 22:37-40; Romans 13:8-10). True covenant membership is marked by heart transformation and obedience, not physical markers.
This verse relativizes all external religious markers—Jewish ritual, Gentile freedom, circumcision, uncircumcision. What God desires is tērēsis entolōn, faithful obedience flowing from regenerate hearts. This prepares for Paul's later teaching that love fulfills the law (Romans 13:8-10) and that circumcision is a matter of the heart (Romans 2:28-29).
Instead, but the keeping of the commandments of God (tērēsis entolōn theou, τήρησις ἐντολῶν θεοῦ) is what matters. Paul is not advocating Old Testament legal observance but obedience to Christ's commands, summarized in love for God and neighbor (Matthew 22:37-40; Romans 13:8-10). True covenant membership is marked by heart transformation and obedience, not physical markers.
This verse relativizes all external religious markers—Jewish ritual, Gentile freedom, circumcision, uncircumcision. What God desires is tērēsis entolōn, faithful obedience flowing from regenerate hearts. This prepares for Paul's later teaching that love fulfills the law (Romans 13:8-10) and that circumcision is a matter of the heart (Romans 2:28-29).
Let every man abide in the same calling wherein he was called.
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Let every man abide in the same calling wherein he was called—Paul repeats the principle of verse 17, using klésis (κλήσις, "calling") twice. The verb menétō (μενέτω, "let him remain") commands contentment with one's circumstances at conversion. This does not forbid all change but warns against believing spiritual status requires external transformation.
The term klésis can mean both God's effectual calling to salvation and the circumstances/station in which that calling occurs. Paul uses it in both senses here: remain in the life-situation where God called you to salvation. This principle addresses restless Corinthians who thought conversion required changing marriage status, ethnicity, or social position.
Paul's teaching promotes social stability and counters revolutionary impulses that might accompany the gospel's radical message of equality in Christ (Galatians 3:28). While the gospel relativizes social distinctions, it does not require immediate social revolution. Believers serve God faithfully within existing structures while the gospel gradually transforms culture.
The term klésis can mean both God's effectual calling to salvation and the circumstances/station in which that calling occurs. Paul uses it in both senses here: remain in the life-situation where God called you to salvation. This principle addresses restless Corinthians who thought conversion required changing marriage status, ethnicity, or social position.
Paul's teaching promotes social stability and counters revolutionary impulses that might accompany the gospel's radical message of equality in Christ (Galatians 3:28). While the gospel relativizes social distinctions, it does not require immediate social revolution. Believers serve God faithfully within existing structures while the gospel gradually transforms culture.
Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.
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Art thou called being a servant? care not for it—the term doulos (δοῦλος, "slave") refers to actual slavery, a fundamental institution in Roman society. Paul's command mé soi meletō (μή σοι μελέτω, "let it not be a concern to you") urges slaves not to let their status trouble them spiritually. Freedom in Christ transcends earthly bondage.
However, Paul adds but if thou mayest be made free, use it rather. The phrase all' ei kai dynasai eleutheros genesthai (ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι) with chrēsai mallon (χρῆσαι μᾶλλον, "make use of it rather") has been debated: "use" what? (1) Use your freedom if offered, or (2) make use of your slavery. Most interpret (1): if freedom is available, take it.
Paul's teaching balances contentment in one's calling with prudent pursuit of improvement when possible. Slaves should not despair in their status, nor should they feel obligated to remain slaves when freedom is attainable. This reflects Paul's pastoral realism: spiritual freedom in Christ is paramount, but earthly freedom is also good and worth pursuing.
However, Paul adds but if thou mayest be made free, use it rather. The phrase all' ei kai dynasai eleutheros genesthai (ἀλλ᾽ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι) with chrēsai mallon (χρῆσαι μᾶλλον, "make use of it rather") has been debated: "use" what? (1) Use your freedom if offered, or (2) make use of your slavery. Most interpret (1): if freedom is available, take it.
Paul's teaching balances contentment in one's calling with prudent pursuit of improvement when possible. Slaves should not despair in their status, nor should they feel obligated to remain slaves when freedom is attainable. This reflects Paul's pastoral realism: spiritual freedom in Christ is paramount, but earthly freedom is also good and worth pursuing.
For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. freeman: Gr. made free
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For he that is called in the Lord, being a servant, is the Lord's freeman—the phrase apeleutheros kyriou (ἀπελεύθερος κυρίου, "freedman of the Lord") uses the term for a manumitted slave. Slaves who are Christians possess spiritual freedom in Christ, liberated from sin's bondage (John 8:34-36; Romans 6:17-18). Their earthly slavery does not define their identity.
Conversely, likewise also he that is called, being free, is Christ's servant (doulos Christou, δοῦλος Χριστοῦ, "slave of Christ"). Free persons who become Christians exchange one master for another—they are now wholly owned by Christ. Paul frequently calls himself Christ's doulos (Romans 1:1; Philippians 1:1), emphasizing total allegiance.
This verse establishes a profound reversal: earthly slaves are spiritually free, earthly free persons are spiritually enslaved to Christ. Social status is relativized by spiritual reality. The gospel grants dignity to slaves while humbling the free, demolishing social hierarchies' ultimate significance (Galatians 3:28).
Conversely, likewise also he that is called, being free, is Christ's servant (doulos Christou, δοῦλος Χριστοῦ, "slave of Christ"). Free persons who become Christians exchange one master for another—they are now wholly owned by Christ. Paul frequently calls himself Christ's doulos (Romans 1:1; Philippians 1:1), emphasizing total allegiance.
This verse establishes a profound reversal: earthly slaves are spiritually free, earthly free persons are spiritually enslaved to Christ. Social status is relativized by spiritual reality. The gospel grants dignity to slaves while humbling the free, demolishing social hierarchies' ultimate significance (Galatians 3:28).
Ye are bought with a price; be not ye the servants of men.
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Ye are bought with a price—the verb ēgorasthēte (ἠγοράσθητε, "you were bought") uses slave-market imagery for Christ's redemption. The timēs (τιμῆς, "price") is Christ's blood (1 Peter 1:18-19; Revelation 5:9). Believers are slaves purchased by Christ, transferred from sin's ownership to His. This echoes 6:19-20 where Paul used the same language against sexual immorality.
Therefore, be not ye the servants of men (mē ginesthe douloi anthrōpōn, μὴ γίνεσθε δοῦλοι ἀνθρώπων, "do not become slaves of men"). This command seems paradoxical after saying slaves should remain slaves (v. 21). Paul means: do not give ultimate allegiance to human masters, opinions, or systems. Christians belong to Christ alone, though they may occupy various earthly positions.
This principle has profound implications: believers must not become enslaved to human traditions, opinions, or authority structures that compete with Christ's Lordship. Even in earthly slavery or service, the Christian's ultimate Master is Christ. This relativizes all human authority and provides freedom from people-pleasing (Galatians 1:10).
Therefore, be not ye the servants of men (mē ginesthe douloi anthrōpōn, μὴ γίνεσθε δοῦλοι ἀνθρώπων, "do not become slaves of men"). This command seems paradoxical after saying slaves should remain slaves (v. 21). Paul means: do not give ultimate allegiance to human masters, opinions, or systems. Christians belong to Christ alone, though they may occupy various earthly positions.
This principle has profound implications: believers must not become enslaved to human traditions, opinions, or authority structures that compete with Christ's Lordship. Even in earthly slavery or service, the Christian's ultimate Master is Christ. This relativizes all human authority and provides freedom from people-pleasing (Galatians 1:10).
Brethren, let every man, wherein he is called, therein abide with God.
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Brethren, let every man, wherein he is called, therein abide with God—Paul concludes the circumcision/slavery discussion by repeating the chapter's governing principle for the third time (vv. 17, 20). The phrase en hō eklēthē (ἐν ᾧ ἐκλήθη, "in what [state] he was called") emphasizes the circumstances of conversion. Menétō para theō (μενέτω παρὰ θεῷ, "let him remain with God") adds crucial qualification.
The addition of para theō ("with God") transforms the command from mere social conservatism to spiritual contentment. Remaining in one's calling is not passive resignation but active service coram Deo (before God). Whether slave or free, circumcised or uncircumcised, married or single, believers live in God's presence, serving Him in their circumstances.
This principle does not forbid all change but warns against believing spiritual status depends on external circumstances. It promotes stability, counters restlessness, and affirms that God's calling comes to people in specific situations. Each person serves God where He has placed them, trusting His sovereignty over circumstances.
The addition of para theō ("with God") transforms the command from mere social conservatism to spiritual contentment. Remaining in one's calling is not passive resignation but active service coram Deo (before God). Whether slave or free, circumcised or uncircumcised, married or single, believers live in God's presence, serving Him in their circumstances.
This principle does not forbid all change but warns against believing spiritual status depends on external circumstances. It promotes stability, counters restlessness, and affirms that God's calling comes to people in specific situations. Each person serves God where He has placed them, trusting His sovereignty over circumstances.
The Unmarried and Widowed
Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.
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Now concerning virgins I have no commandment of the Lord—Paul returns to marriage/singleness, specifically addressing parthenōn (παρθένων, "virgins"), likely never-married young people. Unlike divorce (v. 10), Jesus gave no explicit teaching on whether virgins should marry. The phrase epitagēn kyriou ouk echō (ἐπιταγὴν κυρίου οὐκ ἔχω, "I have no command of the Lord") distinguishes this from dominical instruction.
However, yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. Paul's gnōmēn (γνώμην, "opinion/judgment") carries apostolic authority. The phrase hos ēleēmenos hypo kyriou pistos einai (ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι, "as one shown mercy by the Lord to be trustworthy") indicates Paul writes as a reliable apostle, though not quoting Jesus directly.
This verse exemplifies Paul's humility and integrity in distinguishing different levels of authority. His counsel on singleness (vv. 25-38) is inspired apostolic teaching but not direct quotation of Jesus. Paul's advice will reflect practical wisdom for "the present distress" (v. 26) while maintaining that both singleness and marriage are legitimate.
However, yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. Paul's gnōmēn (γνώμην, "opinion/judgment") carries apostolic authority. The phrase hos ēleēmenos hypo kyriou pistos einai (ὡς ἠλεημένος ὑπὸ κυρίου πιστὸς εἶναι, "as one shown mercy by the Lord to be trustworthy") indicates Paul writes as a reliable apostle, though not quoting Jesus directly.
This verse exemplifies Paul's humility and integrity in distinguishing different levels of authority. His counsel on singleness (vv. 25-38) is inspired apostolic teaching but not direct quotation of Jesus. Paul's advice will reflect practical wisdom for "the present distress" (v. 26) while maintaining that both singleness and marriage are legitimate.
I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. distress: or, necessity
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I suppose therefore that this is good for the present distress—the verb nomizō (νομίζω, "I think/consider") introduces Paul's judgment. The phrase tēn enestōsan anankēn (τὴν ἐνεστῶσαν ἀνάγκην, "the present necessity/distress") refers to circumstances making singleness advantageous. This could mean persecution, famine, eschatological expectation (v. 29), or Corinthian-specific troubles.
Paul's counsel: I say, that it is good for a man so to be—remaining as he is (single or married). The term kalón (καλόν, "good") again indicates practical advantage (vv. 1, 8) rather than moral superiority. Given anankē (pressing circumstances), maintaining one's current status is wise. This does not forbid marriage but recognizes singleness offers advantages during difficult times.
The "present distress" suggests Paul expected near-term difficulties—perhaps persecution or Christ's imminent return. His counsel is situational: given these circumstances, singleness is advantageous. This does not establish universal superiority of celibacy but recognizes that crisis situations may make marriage burdensome (v. 28, "trouble in the flesh").
Paul's counsel: I say, that it is good for a man so to be—remaining as he is (single or married). The term kalón (καλόν, "good") again indicates practical advantage (vv. 1, 8) rather than moral superiority. Given anankē (pressing circumstances), maintaining one's current status is wise. This does not forbid marriage but recognizes singleness offers advantages during difficult times.
The "present distress" suggests Paul expected near-term difficulties—perhaps persecution or Christ's imminent return. His counsel is situational: given these circumstances, singleness is advantageous. This does not establish universal superiority of celibacy but recognizes that crisis situations may make marriage burdensome (v. 28, "trouble in the flesh").
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
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Art thou bound unto a wife? seek not to be loosed—the verb dedesai (δέδεσαι, "are you bound") uses marriage-bond language (v. 39; Romans 7:2). Paul's command mē zētei lysin (μὴ ζήτει λύσιν, "do not seek release") forbids pursuing divorce. Despite singleness's advantages (vv. 26, 32-35), married believers must not seek to end marriages for spiritual reasons.
Conversely, Art thou loosed from a wife? seek not a wife. The term lelysai (λέλυσαι, "are you freed") describes single status—never married, widowed, or legitimately divorced. Paul advises singles not to pursue marriage given present circumstances, though he will clarify marriage is not sinful (v. 28). This is prudential counsel, not prohibition.
Paul's balanced instruction protects marriage's permanence while acknowledging singleness's advantages. Married believers should not divorce; single believers need not rush into marriage. This counters both ascetic pressure to abandon marriages and cultural pressure for universal marriage. Each calling has validity; believers should be content where God has placed them.
Conversely, Art thou loosed from a wife? seek not a wife. The term lelysai (λέλυσαι, "are you freed") describes single status—never married, widowed, or legitimately divorced. Paul advises singles not to pursue marriage given present circumstances, though he will clarify marriage is not sinful (v. 28). This is prudential counsel, not prohibition.
Paul's balanced instruction protects marriage's permanence while acknowledging singleness's advantages. Married believers should not divorce; single believers need not rush into marriage. This counters both ascetic pressure to abandon marriages and cultural pressure for universal marriage. Each calling has validity; believers should be content where God has placed them.
But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you.
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But and if thou marry, thou hast not sinned—Paul immediately clarifies that his preference for singleness (vv. 26-27) does not make marriage sinful. The phrase ouch hēmartes (οὐχ ἥμαρτες, "you have not sinned") directly counters ascetic Corinthians who viewed marriage as spiritually inferior or even immoral. Paul affirms marriage's goodness (Genesis 2:18; Hebrews 13:4).
Similarly, and if a virgin marry, she hath not sinned. The repetition emphasizes that neither men nor women sin by marrying. However, Nevertheless such shall have trouble in the flesh (thlipsin tē sarki, θλῖψιν τῇ σαρκί, "tribulation in the flesh"). Thlipsis means affliction, distress, or trouble—likely referring to the hardships of married life during persecution or the "present distress" (v. 26).
Paul adds but I spare you (egō de hymōn pheidomai, ἐγὼ δὲ ὑμῶν φείδομαι, "I am trying to spare you"). His counsel to remain single is motivated by pastoral care, not by viewing marriage as sinful. Married believers face anxieties and difficulties singles avoid (vv. 32-34), especially during crisis times. Paul's advice is practical and compassionate.
Similarly, and if a virgin marry, she hath not sinned. The repetition emphasizes that neither men nor women sin by marrying. However, Nevertheless such shall have trouble in the flesh (thlipsin tē sarki, θλῖψιν τῇ σαρκί, "tribulation in the flesh"). Thlipsis means affliction, distress, or trouble—likely referring to the hardships of married life during persecution or the "present distress" (v. 26).
Paul adds but I spare you (egō de hymōn pheidomai, ἐγὼ δὲ ὑμῶν φείδομαι, "I am trying to spare you"). His counsel to remain single is motivated by pastoral care, not by viewing marriage as sinful. Married believers face anxieties and difficulties singles avoid (vv. 32-34), especially during crisis times. Paul's advice is practical and compassionate.
But this I say, brethren, the time is short: it remaineth , that both they that have wives be as though they had none;
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But this I say, brethren, the time is short—the phrase ho kairos synestalmenos estin (ὁ καιρὸς συνεσταλμένος ἐστίν, "the time is compressed/shortened") reflects eschatological urgency. Paul believed Christ's return was imminent (Romans 13:11-12; 1 Thessalonians 4:15). This reality should shape priorities. It remaineth, that both they that have wives be as though they had none—hina kai hoi echontes gynaikas hōs mē echontes ōsin.
Paul is not advocating neglecting marriage but relativizing earthly attachments in light of eternity. The phrase hōs mē (ὡς μή, "as not") establishes a pattern continued in verses 30-31: hold earthly realities loosely because they are temporary. Believers with wives should not make marriage their ultimate concern; Christ's return and Kingdom priorities transcend marital status.
This teaching reflects Paul's eschatological perspective: present circumstances, including marriage, are provisional. While marriage is good and binding, it is not eternal (Matthew 22:30). Believers must maintain eternal perspective, not allowing even good things like marriage to become ultimate. This prepares for verses 32-35's discussion of undivided devotion.
Paul is not advocating neglecting marriage but relativizing earthly attachments in light of eternity. The phrase hōs mē (ὡς μή, "as not") establishes a pattern continued in verses 30-31: hold earthly realities loosely because they are temporary. Believers with wives should not make marriage their ultimate concern; Christ's return and Kingdom priorities transcend marital status.
This teaching reflects Paul's eschatological perspective: present circumstances, including marriage, are provisional. While marriage is good and binding, it is not eternal (Matthew 22:30). Believers must maintain eternal perspective, not allowing even good things like marriage to become ultimate. This prepares for verses 32-35's discussion of undivided devotion.
And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;
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And they that weep, as though they wept not—Paul extends the hōs mē ("as not") pattern to all earthly experiences. Klaiontes (κλαίοντες, "weeping") represents sorrow and suffering. Believers experiencing grief should not despair, knowing present sufferings are temporary compared to eternal glory (Romans 8:18; 2 Corinthians 4:17-18). Christian hope transcends immediate circumstances.
And they that rejoice, as though they rejoiced not—chairontes (χαίροντες, "rejoicing") represents prosperity and happiness. Even legitimate joys must not become ultimate. Earthly pleasures are fleeting; believers must not build their lives on them. The pattern continues: and they that buy, as though they possessed not. Material possessions are temporary; believers are stewards, not ultimate owners.
This series of contrasts establishes proper Christian detachment: engage earthly realities without being controlled by them. Weep without despair, rejoice without idolatry, possess without covetousness. This is not Stoic apathy but Christian freedom—holding earthly things loosely because heavenly realities are ultimate.
And they that rejoice, as though they rejoiced not—chairontes (χαίροντες, "rejoicing") represents prosperity and happiness. Even legitimate joys must not become ultimate. Earthly pleasures are fleeting; believers must not build their lives on them. The pattern continues: and they that buy, as though they possessed not. Material possessions are temporary; believers are stewards, not ultimate owners.
This series of contrasts establishes proper Christian detachment: engage earthly realities without being controlled by them. Weep without despair, rejoice without idolatry, possess without covetousness. This is not Stoic apathy but Christian freedom—holding earthly things loosely because heavenly realities are ultimate.
And they that use this world, as not abusing it: for the fashion of this world passeth away.
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And they that use this world, as not abusing it—the verb chrōmenoi (χρώμενοι, "using") describes engagement with earthly systems and goods. Katachrōmenoi (καταχρώμενοι, "using fully/exhausting") suggests excessive attachment or exploitation. Believers may utilize the world's resources without becoming enslaved to them. This balance of engagement without attachment characterizes Christian freedom.
Paul's reasoning: for the fashion of this world passeth away. The term schēma (σχῆμα, "fashion/form/appearance") refers to the world's external, temporary structure. Paragei (παράγει, "is passing away") is present tense—the current world order is already fading. This echoes 1 John 2:17, "the world passeth away, and the lust thereof."
Paul's eschatological perspective undergirds all his counsel in this chapter. Because the present order is temporary and Christ's return is imminent, believers must hold earthly realities loosely—marriage, possessions, social status, emotions. This does not mean withdrawal from the world but proper prioritization: invest in eternal realities, use temporary ones wisely without idolatry.
Paul's reasoning: for the fashion of this world passeth away. The term schēma (σχῆμα, "fashion/form/appearance") refers to the world's external, temporary structure. Paragei (παράγει, "is passing away") is present tense—the current world order is already fading. This echoes 1 John 2:17, "the world passeth away, and the lust thereof."
Paul's eschatological perspective undergirds all his counsel in this chapter. Because the present order is temporary and Christ's return is imminent, believers must hold earthly realities loosely—marriage, possessions, social status, emotions. This does not mean withdrawal from the world but proper prioritization: invest in eternal realities, use temporary ones wisely without idolatry.
But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: that belong: Gr. of the Lord
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But I would have you without carefulness—the term amerímnous (ἀμερίμνους, "free from anxiety") describes freedom from distracting concerns. Paul desires believers to serve God without the anxieties that divide attention. He that is unmarried careth for the things that belong to the Lord—merimna ta tou kyriou (μεριμνᾷ τὰ τοῦ κυρίου, "is concerned with the Lord's affairs").
The single believer's concern is how he may please the Lord (pōs aresē tō kyriō, πῶς ἀρέσῃ τῷ κυρίῳ). Without family obligations, singles can devote full attention to Christ's service—prayer, ministry, mission, discipleship. This is Paul's own experience (v. 7; 9:5) and his reason for preferring singleness during times of distress and eschatological urgency.
Paul is not denigrating marriage but acknowledging practical reality: singleness offers aperispastos (undivided devotion, v. 35) for those gifted with celibacy. Singles face fewer competing loyalties and can pursue ministry opportunities marrieds cannot. This makes singleness "good" (vv. 1, 8, 26) in a practical sense, though not morally superior.
The single believer's concern is how he may please the Lord (pōs aresē tō kyriō, πῶς ἀρέσῃ τῷ κυρίῳ). Without family obligations, singles can devote full attention to Christ's service—prayer, ministry, mission, discipleship. This is Paul's own experience (v. 7; 9:5) and his reason for preferring singleness during times of distress and eschatological urgency.
Paul is not denigrating marriage but acknowledging practical reality: singleness offers aperispastos (undivided devotion, v. 35) for those gifted with celibacy. Singles face fewer competing loyalties and can pursue ministry opportunities marrieds cannot. This makes singleness "good" (vv. 1, 8, 26) in a practical sense, though not morally superior.
But he that is married careth for the things that are of the world, how he may please his wife.
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But he that is married careth for the things that are of the world—Paul contrasts the married believer's concerns with the single's (v. 32). The phrase ta tou kosmou (τὰ τοῦ κόσμου, "the things of the world") refers to earthly, practical matters—provision, housing, family needs. This is not sinful but reflects legitimate marital responsibilities. How he may please his wife (pōs aresē tē gynaiki, πῶς ἀρέσῃ τῇ γυναικί).
Paul acknowledges that marriage involves divided attention. The married man must balance pleasing the Lord with pleasing his wife—both legitimate concerns. This does not mean married men cannot serve God faithfully, but they face competing priorities singles avoid. Marriage requires time, attention, emotional energy, and resources that could otherwise be devoted entirely to ministry.
Paul's observation is descriptive, not prescriptive. He neither condemns marriage nor suggests married believers serve God less faithfully. Rather, he acknowledges practical realities: family obligations limit availability for certain ministries (travel, intensive prayer, dangerous missions). This supports his counsel (vv. 26-28) that singleness is advantageous given present circumstances.
Paul acknowledges that marriage involves divided attention. The married man must balance pleasing the Lord with pleasing his wife—both legitimate concerns. This does not mean married men cannot serve God faithfully, but they face competing priorities singles avoid. Marriage requires time, attention, emotional energy, and resources that could otherwise be devoted entirely to ministry.
Paul's observation is descriptive, not prescriptive. He neither condemns marriage nor suggests married believers serve God less faithfully. Rather, he acknowledges practical realities: family obligations limit availability for certain ministries (travel, intensive prayer, dangerous missions). This supports his counsel (vv. 26-28) that singleness is advantageous given present circumstances.
There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband.
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There is difference also between a wife and a virgin—Paul now addresses women, maintaining complete reciprocity with verse 33's discussion of men. The unmarried woman careth for the things of the Lord (hē agamos merimna ta tou kyriou, ἡ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου)—her concern is Christ's affairs. That she may be holy both in body and in spirit (hina ē hagia kai tō sōmati kai tō pneumati).
Paul's phrase "holy both in body and in spirit" does not suggest married women are unholy but describes the single woman's complete devotion. She can dedicate both physical energy and spiritual focus entirely to the Lord without competing family obligations. This reflects the biblical concept of holiness as being "set apart" for God's exclusive use.
Conversely, but she that is married careth for the things of the world, how she may please her husband. Married women face the same divided attention as married men (v. 33)—legitimate family concerns that compete with ministry focus. Paul's counsel is practical: singleness allows women to pursue ministry, prayer, and service with complete availability.
Paul's phrase "holy both in body and in spirit" does not suggest married women are unholy but describes the single woman's complete devotion. She can dedicate both physical energy and spiritual focus entirely to the Lord without competing family obligations. This reflects the biblical concept of holiness as being "set apart" for God's exclusive use.
Conversely, but she that is married careth for the things of the world, how she may please her husband. Married women face the same divided attention as married men (v. 33)—legitimate family concerns that compete with ministry focus. Paul's counsel is practical: singleness allows women to pursue ministry, prayer, and service with complete availability.
And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.
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And this I speak for your own profit—Paul emphasizes his pastoral motive. The phrase pros to hymōn auton sympheron (πρὸς τὸ ὑμῶν αὐτῶν συμφέρον, "toward your own advantage") indicates his counsel aims at their benefit. Not that I may cast a snare upon you (ouch hina brochan hymin epibalō, οὐχ ἵνα βρόχον ὑμῖν ἐπιβάλω, "not to throw a noose on you")—Paul is not trapping them in legalism.
Rather, his purpose is for that which is comely (to euschēmon, τὸ εὔσχημον, "what is proper/fitting") and that ye may attend upon the Lord without distraction. The key phrase is aperispastōs (ἀπερισπάστως, "without distraction")—Paul's ultimate concern throughout verses 25-38. Singleness enables undivided, undistracted devotion to Christ.
Paul's teaching is motivated by love, not legalism. He offers practical wisdom for maximizing focused service to Christ during urgent times. His preference for singleness reflects not disdain for marriage but recognition that competing loyalties create perispasmos (distraction). The goal is euschēmon kai aperispastōs—proper and undistracted devotion to the Lord.
Rather, his purpose is for that which is comely (to euschēmon, τὸ εὔσχημον, "what is proper/fitting") and that ye may attend upon the Lord without distraction. The key phrase is aperispastōs (ἀπερισπάστως, "without distraction")—Paul's ultimate concern throughout verses 25-38. Singleness enables undivided, undistracted devotion to Christ.
Paul's teaching is motivated by love, not legalism. He offers practical wisdom for maximizing focused service to Christ during urgent times. His preference for singleness reflects not disdain for marriage but recognition that competing loyalties create perispasmos (distraction). The goal is euschēmon kai aperispastōs—proper and undistracted devotion to the Lord.
But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age , and need so require, let him do what he will, he sinneth not: let them marry.
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But if any man think that he behaveth himself uncomely toward his virgin—this difficult verse likely addresses fathers (or possibly engaged men) concerned about daughters (or fiancées) remaining unmarried. The phrase aschēmonein epi tēn parthenon autou (ἀσχημονεῖν ἐπὶ τὴν παρθένον αὐτοῦ, "acting improperly toward his virgin") suggests shame or impropriety in not marrying her. If she pass the flower of her age (ean ē hypérakmos, ἐὰν ᾖ ὑπέρακμος, "if she is past her prime").
Paul's counsel: and need so require, let him do what he will, he sinneth not: let them marry (gameitōsan, γαμειτωσαν, "let them marry"). If the father (or fiancé) feels obligated by cultural expectations or the woman's need, marriage is not sinful. Paul permits marriage even after recommending singleness (vv. 25-35), maintaining that marriage is good and legitimate.
The phrase ho thelei poieitō (ὃ θέλει ποιείτω, "let him do what he wishes") indicates liberty in this matter. Neither marrying nor remaining single is sinful; both are permissible. Paul's counsel throughout the chapter balances preference for singleness with strong affirmation of marriage's goodness.
Paul's counsel: and need so require, let him do what he will, he sinneth not: let them marry (gameitōsan, γαμειτωσαν, "let them marry"). If the father (or fiancé) feels obligated by cultural expectations or the woman's need, marriage is not sinful. Paul permits marriage even after recommending singleness (vv. 25-35), maintaining that marriage is good and legitimate.
The phrase ho thelei poieitō (ὃ θέλει ποιείτω, "let him do what he wishes") indicates liberty in this matter. Neither marrying nor remaining single is sinful; both are permissible. Paul's counsel throughout the chapter balances preference for singleness with strong affirmation of marriage's goodness.
Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
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Nevertheless he that standeth stedfast in his heart—the phrase hos de hestēken hedraios en tē kardia (ὃς δὲ ἕστηκεν ἑδραῖος ἐν τῇ καρδίᾳ, "but whoever stands firm in his heart") describes resolute conviction. Having no necessity, but hath power over his own will—mē echōn anankēn, exousian de echei peri tou idiou thelēmatos (μὴ ἔχων ἀνάγκην, ἐξουσίαν δὲ ἔχει περὶ τοῦ ἰδίου θελήματος). There is no external pressure (cultural expectation, sexual temptation) compelling marriage.
The man who hath so decreed in his heart that he will keep his virgin, doeth well. The phrase tērein tēn heautou parthenon (τηρεῖν τὴν ἑαυτοῦ παρθένον, "keep his own virgin") means allowing her to remain unmarried. Kalōs poiei (καλῶς ποιεῖ, "does well") indicates this is a good choice. Paul affirms that remaining single (whether for oneself or one's daughter) is advantageous for ministry.
The conditions are crucial: (1) firm conviction, (2) no necessity, (3) self-control. If these are met, choosing singleness is "good." This reflects Paul's consistent teaching that singleness is advantageous but requires the corresponding gift (v. 7). Without gift and conviction, marriage is better (v. 9).
The man who hath so decreed in his heart that he will keep his virgin, doeth well. The phrase tērein tēn heautou parthenon (τηρεῖν τὴν ἑαυτοῦ παρθένον, "keep his own virgin") means allowing her to remain unmarried. Kalōs poiei (καλῶς ποιεῖ, "does well") indicates this is a good choice. Paul affirms that remaining single (whether for oneself or one's daughter) is advantageous for ministry.
The conditions are crucial: (1) firm conviction, (2) no necessity, (3) self-control. If these are met, choosing singleness is "good." This reflects Paul's consistent teaching that singleness is advantageous but requires the corresponding gift (v. 7). Without gift and conviction, marriage is better (v. 9).
So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
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So then he that giveth her in marriage doeth well—the verb gamizōn (γαμίζων, "giving in marriage") confirms Paul is addressing fathers arranging daughters' marriages. Kalōs poiei (καλῶς ποιεῖ, "does well") affirms marriage as good. Paul has consistently maintained marriage's legitimacy (vv. 2, 28, 36); his preference for singleness does not diminish marriage's honor.
However, but he that giveth her not in marriage doeth better (ho mē gamizōn kreisson poiei, ὁ μὴ γαμίζων κρεῖσσον ποιεῖ). The comparative kreisson ("better") indicates relative advantage, not moral superiority. Given the "present distress" (v. 26) and advantages of undivided devotion (vv. 32-35), singleness is "better" in a practical sense.
Paul's careful language protects both callings: marriage is "well" (kalōs), singleness is "better" (kreisson). This reflects the chapter's consistent message: both are good, both are gifts (v. 7), but singleness offers practical advantages for ministry. The choice depends on gifting, circumstances, and calling—not moral ranking.
However, but he that giveth her not in marriage doeth better (ho mē gamizōn kreisson poiei, ὁ μὴ γαμίζων κρεῖσσον ποιεῖ). The comparative kreisson ("better") indicates relative advantage, not moral superiority. Given the "present distress" (v. 26) and advantages of undivided devotion (vv. 32-35), singleness is "better" in a practical sense.
Paul's careful language protects both callings: marriage is "well" (kalōs), singleness is "better" (kreisson). This reflects the chapter's consistent message: both are good, both are gifts (v. 7), but singleness offers practical advantages for ministry. The choice depends on gifting, circumstances, and calling—not moral ranking.
The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord.
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The wife is bound by the law as long as her husband liveth—the verb dedetai (δέδεται, "is bound") uses legal marriage-bond language (v. 27; Romans 7:2). Paul reaffirms marriage's permanence: the covenant lasts until death. This echoes Jesus' teaching (Matthew 19:6, "What therefore God hath joined together, let not man put asunder") and reflects Genesis 2:24's one-flesh union.
But if her husband be dead, she is at liberty to be married to whom she will. The phrase eleuthera estin hō thelei gamēthēnai (ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, "she is free to marry whom she wishes") releases widows from the marriage bond. Death severs the covenant, freeing remarriage. Paul qualifies: only in the Lord (monon en kyriō, μόνον ἐν κυρίῳ).
"In the Lord" means marrying a fellow believer. Paul forbids believers marrying unbelievers (2 Corinthians 6:14, "Be ye not unequally yoked together with unbelievers"). This protects spiritual faithfulness and family unity. Widows may remarry freely, but only Christians—ensuring shared faith, values, and devotion to Christ.
But if her husband be dead, she is at liberty to be married to whom she will. The phrase eleuthera estin hō thelei gamēthēnai (ἐλευθέρα ἐστὶν ᾧ θέλει γαμηθῆναι, "she is free to marry whom she wishes") releases widows from the marriage bond. Death severs the covenant, freeing remarriage. Paul qualifies: only in the Lord (monon en kyriō, μόνον ἐν κυρίῳ).
"In the Lord" means marrying a fellow believer. Paul forbids believers marrying unbelievers (2 Corinthians 6:14, "Be ye not unequally yoked together with unbelievers"). This protects spiritual faithfulness and family unity. Widows may remarry freely, but only Christians—ensuring shared faith, values, and devotion to Christ.
But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
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But she is happier if she so abide, after my judgment—Paul gives personal counsel that widows are makariōtera (μακαριωτέρα, "more blessed/happier") remaining single. The phrase kata tēn emēn gnōmēn (κατὰ τὴν ἐμὴν γνώμην, "according to my judgment") echoes verse 25, distinguishing apostolic counsel from dominical command. Paul's opinion carries authority but is not prescriptive.
Paul concludes: and I think also that I have the Spirit of God (dokō de kagō pneuma theou echein, δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν). This is not uncertain humility but confident assertion: "I too have the Spirit." Paul claims his counsel is Spirit-inspired, matching the authority of those in Corinth claiming spiritual superiority. His teaching on singleness reflects divine wisdom, not merely human opinion.
This verse concludes Paul's extended treatment of marriage and singleness (chapter 7). His message throughout: both callings are good gifts, marriage is permanent and honorable, singleness offers practical advantages for ministry, and believers should remain content in their calling while serving God with undivided devotion.
Paul concludes: and I think also that I have the Spirit of God (dokō de kagō pneuma theou echein, δοκῶ δὲ κἀγὼ πνεῦμα θεοῦ ἔχειν). This is not uncertain humility but confident assertion: "I too have the Spirit." Paul claims his counsel is Spirit-inspired, matching the authority of those in Corinth claiming spiritual superiority. His teaching on singleness reflects divine wisdom, not merely human opinion.
This verse concludes Paul's extended treatment of marriage and singleness (chapter 7). His message throughout: both callings are good gifts, marriage is permanent and honorable, singleness offers practical advantages for ministry, and believers should remain content in their calling while serving God with undivided devotion.