TRV
Translation
King James Version
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
Complete Jewish Bible
That means that if a man has a wife, he should not seek to be free of her; and if he is unmarried, he should not look for a wife.
Berean Standard Bible
Are you committed to a wife? Do not seek to be released. Are you free of commitment? Do not look for a wife.
American Standard Version
Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
World English Bible Messianic
Are you bound to a wife? Don’t seek to be freed. Are you free from a wife? Don’t seek a wife.
Geneva Bible (1599)
Art thou bounde vnto a wife? seeke not to be loosed: art thou loosed from a wife? seeke not a wife.
Young's Literal Translation
Hast thou been bound to a wife? seek not to be loosed; hast thou been loosed from a wife? seek not a wife.
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In the KJVVerse 28,515 of 31,102
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Commentary on 1 Corinthians 7 verses 25–35
25 ¶ 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.
26 I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be.
27 Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife.
28 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.
29 But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none;
30 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;
31 And they that use this world, as not abusing it: for the fashion of this world passeth away.
32 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:
33 But he that is married careth for the things that are of the world, how he may please his wife.
34 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.
35 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.
The apostle here resumes his discourse, and gives directions to virgins how to act, concerning which we may take notice,
I. Of the manner wherein he introduces them: "Now concerning virgins I have no commandment of the Lord, Co1 7:25. I have no express and universal law delivered by the Lord himself concerning celibacy; but I give my judgment, as one who hath obtained mercy of the Lord to be faithful," namely, in the apostleship. He acted faithfully, and therefore his direction was to be regarded as a rule of Christ: for he gave judgment as one who was a faithful apostle of Christ. Though Christ had before delivered no universal law about that matter, he now gives direction by an inspired apostle, one who had obtained mercy of the Lord to be faithful. Note, Faithfulness in the ministry is owing to the grace and mercy of Christ. It is what Paul was ready to acknowledge upon all occasions: I laboured more abundantly than they all; yet not I, but the grace of God which was with me, Co1 15:10. And it is a great mercy which those obtain from God who prove faithful in the ministry of his word, either ordinary or extraordinary.
II. The determination he gives, which, considering the present distress, was that a state of celibacy was preferable: It is good for a man so to be, that is, to be single. I suppose, says the apostle, or it is my opinion. It is worded with modesty, but delivered, notwithstanding, with apostolic authority. It is not the mere opinion of a private man, but the very determination of the Spirit of God in an apostle, though it be thus spoken. And it was thus delivered to give it the more weight. Those that were prejudiced against the apostle might have rejected this advice had it been given with a mere authoritative air. Note, Ministers do not lose their authority by prudent condescensions. They must become all things to all men, that they may do them the more good. This is good, says he, for the present distress. Christians, at the first planting of their religion, were grievously persecuted. Their enemies were very bitter against them, and treated them very cruelly. They were continually liable to be tossed and hurried by persecution. This being the then state of things, he did not think it so advisable for Christians that were single to change conditions. The married state would bring more care and cumber along with it (Co1 15:33, Co1 15:34), and would therefore make persecution more terrible, and render them less able to bear it. Note, Christians, in regulating their conduct, should not barely consider what is lawful in itself, but what may be expedient for them.
III. Notwithstanding he thus determines, he is very careful to satisfy them that he does not condemn marriage in the gross, nor declare it unlawful. And therefore, though he says, "If thou art loosed from a wife (in a single state, whether bachelor or widower, virgin or widow) do not seek a wife, do not hastily change conditions;" yet he adds, "If thou art bound to a wife, do not seek to be loosed. It is thy duty to continue in the married relation, and do the duties of it." And though such, if they were called to suffer persecution, would find peculiar difficulties in it; yet, to avoid these difficulties, they must not cast off nor break through the bonds of duty. Duty must be done, and God trusted with events. But to neglect duty is the way to put ourselves out of the divine protection. He adds therefore, I thou marry thou hast not sinned; or if a virgin marry she hath not sinned: but such shall have trouble in the flesh. Marrying is not in itself a sin, but marrying at that time was likely to bring inconvenience upon them, and add to the calamities of the times; and therefore he thought it advisable and expedient that such as could contain should refrain from it; but adds that he would not lay celibacy on them as a yoke, nor, by seeming to urge it too far, draw them into any snare; and therefore says, But I spare you. Note, How opposite in this are the papist casuists to the apostle Paul! They forbid many to marry, and entangle them with vows of celibacy, whether they can bear the yoke or no.
IV. He takes this occasion to give general rules to all Christians to carry themselves with a holy indifferency towards the world, and every thing in it. 1. As to relations: Those that had wives must be as though they had none; that is, they must not set their hearts too much on the comforts of the relation; they must be as though they had none. They know not how soon they shall have none. This advice must be carried into every other relation. Those that have children should be as though they had none. Those that are their comfort now may prove their greatest cross. And soon may the flower of all comforts be cut down. 2. As to afflictions: Those that weep must be as though they wept not; that is, we must not be dejected too much with any of our afflictions, nor indulge ourselves in the sorrow of the world, but keep up a holy joy in God in the midst of all our troubles, so that even in sorrow the heart may be joyful, and the end of our grief may be gladness. Weeping may endure for a night, but joy will come in the morning. If we can but get to heaven at last, all tears shall be wiped from our eyes; and the prospect of it now should make us moderate our sorrows and refrain our tears. 3. As to worldly enjoyments: Those that rejoice should be as though they rejoiced not; that is, they should not take too great a complacency in any of their comforts. They must be moderate in their mirth, and sit loose to the enjoyments they most value. Here is not their rest, nor are these things their portion; and therefore their hearts should not be set on them, nor should they place their solace or satisfaction in them. 4. As to worldly traffic and employment: Those that buy must be as though they possessed not. Those that prosper in trade, increase in wealth, and purchase estates, should hold these possessions as though they held them not. It is but setting their hearts on that which is not (Pro 23:5) to do otherwise. Buying and possessing should not too much engage our minds. They hinder many people altogether from minding the better part. Purchasing land and trying oxen kept the guests invited from the wedding-supper, Luk 14:18, Luk 14:19. And, when they do not altogether hinder men from minding their chief business, they do very much divert them from a close pursuit. Those are most likely to run so as to obtain the prize who ease their minds of all foreign cares and cumbrances. 5. As to all worldly concerns: Those that use this world as not abusing it, Co1 7:31. The world may be used, but must not be abused. It is abused when it is not used to those purposes for which it is given, to honour God and do good to men - when, instead of being oil to the wheels of our obedience, it is made fuel to lust - when, instead of being a servant, it is made our master, our idol, and has that room in our affections which should be reserved for God. And there is great danger of abusing it in all these respects, if our hearts are too much set upon it. We must keep the world as much as may be out of our hearts, that we may not abuse it when we have it in our hands.
V. He enforces these advices with two reasons: - 1. The time is short, Co1 7:29. We have but little time to continue in this world; but a short season for possessing and enjoying worldly things; kairos sunestalmenos. It is contracted, reduced to a narrow compass. It will soon be gone. It is just ready to be wrapped up in eternity. Therefore do not set your hearts on worldly enjoyments. Do not be overwhelmed with worldly cares and troubles. Possess what you must shortly leave without suffering yourselves to be possessed by it. Why should your hearts be much set on what you must quickly resign? 2. The fashion of this world passeth away (Co1 7:31), schēma - the habit, figure, appearance, of the world, passeth away. It is daily changing countenance. It is in a continual flux. It is not so much a world as the appearance of one. All is show, nothing solid in it; and it is transient show too, and will quickly be gone. How proper and powerful an argument is this to enforce the former advice! How irrational is it to be affected with the images, the fading and transient images, of a dream! Surely man walketh in a vain show (Psa 39:6), in an image, amidst the faint and vanishing appearances of things. And should he be deeply affected, or grievously afflicted, with such a scene?
VI. He presses his general advice by warning them against the embarrassment of worldly cares: But I would have you without carefulness, Co1 7:32. Indeed to be careless is a fault; a wise concern about worldly interests is a duty; but to be careful, full of care, to have an anxious and perplexing care about them, is a sin. All that care which disquiets the mind, and distracts it in the worship of God, is evil; for God must be attended upon without distraction, Co1 7:35. The whole mind should be engaged when God is worshipped. The work ceases while it diverts to any thing else, or is hurried and drawn hither and thither by foreign affairs and concerns. Those who are engaged in divine worship should attend to this very thing, should make it their whole business. But how is this possible when the mind is swallowed up of the cares of this life? Note, It is the wisdom of a Christian so to order his outward affairs, and choose such a condition in life, as to be without distracting cares, that he may attend upon the Lord with a mind at leisure and disengaged. This is the general maxim by which the apostle would have Christians govern themselves. In the application of it Christian prudence must direct. That condition of life is best for every man which is best for his soul, and keeps him most clear of the cares and snares of the world. By this maxim the apostle solves the case put to him by the Corinthians, whether it were advisable to marry? To this he says, That, by reason of the present distress, and it may be in general, at that time, when Christians were married to infidels, and perhaps under a necessity of being so, if married at all: I say, in these circumstances, to continue unmarried would be the way to free themselves from any cares and incumbrances, and allow them more vacation for the service of God. Ordinarily, the less care we have about the world the more freedom we have for the service of God. Now the married state at that time (if not at all times) did bring most worldly care along with it. He that is married careth for the things of the world, that he may please his wife, Co1 7:33. And she that is married careth for the things of the world, how she may please her husband. But the unmarried man and woman mind the things of the Lord, that they may please the Lord, and be holy both in body and spirit, Co1 7:32, Co1 7:34. Not but the married person may be holy both in body and spirit too. Celibacy is not in itself a state of greater purity and sanctity than marriage; but the unmarried would be able to make religion more their business at that juncture, because they would have less distraction from worldly cares. Marriage is that condition of life that brings care along with it, though sometimes it brings more than at others. It is the constant care of those in that relation to please each other; though this is more difficult to do at some reasons, and in some cases, than in others. At that season, therefore, the apostle advises that those who were single should abstain from marriage, if they were under no necessity to change conditions. And, where the same reason is plain at other times, the rule is as fit to be observed. And the very same rule must determine persons for marriage where there is the same reason, that is, if in the unmarried state persons are likely to be more distracted in the service of God than if they were married, which is a case supposable in many respects. This is the general rule, which every one's discretion must apply to his own particular case; and by it should he endeavour to determine, whether it be for marriage or against. That condition of life should be chosen by the Christian in which it is most likely he will have the best helps, and the fewest hindrances, in the service of God and the affairs of his own salvation.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–35. Public domain.
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TertullianAD 220
On Exhortation to Chastity
However, touching second marriage, we know plainly that the apostle has pronounced: "Thou t been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin." Still, as in the former case, he has introduced the order of this discourse too from his personal suggestion, not from a divine precept.
TertullianAD 220
Against Marcion Book V
For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of. Christ plainly forbids divorce, Moses unquestionably permits it.
TertullianAD 220
To His Wife Book I
Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," sap the apostle; "seek not loosing.
TertullianAD 220
To His Wife Book I
Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," sap the apostle; "seek not loosing. You have been loosed from a wife; seek not binding.
Apostolic ConstitutionsAD 380
Apostolic Constitutions (Book IV), Section 2, XIV
Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
Paul says that no one should be divorced from his wife except in a case of fornication. As for the unmarried, what advantage is there in giving in to the lusts of the flesh?
John ChrysostomAD 407
Homily on 1 Corinthians 19
"Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife."
These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, "Except it be by consent:" as here he says, "Art thou bound unto a wife? Seek not separation." This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
1 Corinthians 7:27 provides direct and practical counsel regarding a believer's marital status, urging contentment and stability in one's current state. Paul emphasizes that those who are married should not seek divorce, and those who are single (whether never married, widowed, or legitimately divorced) should not feel compelled to marry. This advice is rooted in a broader theological perspective that prioritizes undivided devotion to the Lord, especially in light of the pressing realities of the age and the transient nature of worldly affairs.
CONTEXT
Literary Context: This verse is situated within a lengthy and crucial section of Paul's first letter to the Corinthian church, specifically 1 Corinthians chapter 7. Paul is responding to specific questions (likely posed in a letter from the Corinthians, as indicated by "Now concerning the things whereof ye wrote unto me" in 1 Corinthians 7:1) about marriage, singleness, and divorce. The immediate preceding verses, particularly 1 Corinthians 7:26, introduce the concept of "the present distress," which heavily influences Paul's counsel. This "distress" likely refers to the general difficulties and persecutions faced by Christians, or perhaps the eschatological urgency of the end times, leading Paul to advise believers to minimize worldly entanglements that might hinder their devotion to Christ. The overarching theme of the chapter is that one's marital status should not be a source of anxiety or a distraction from serving God, but rather a context within which to glorify Him.
Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan port city, notorious for its moral laxity and diverse religious practices. Within this environment, the nascent Christian community grappled with how to apply biblical principles to daily life, including marriage and sexual ethics. Roman and Greek cultures had varying views on marriage and divorce, with divorce being relatively easy for men. Some philosophical schools, like Stoicism, advocated for detachment from worldly concerns, which might have influenced some Corinthian believers to view marriage as a hindrance to spiritual pursuits. Jewish tradition, while upholding marriage, also had differing interpretations regarding the grounds for divorce. Paul's advice, therefore, navigates these complex cultural currents, affirming the sanctity of marriage while also recognizing the spiritual validity and potential advantages of singleness, particularly for devoted service to God during a time of societal pressure and eschatological expectation.
Key Themes: 1 Corinthians 7:27 contributes significantly to several key themes within the chapter and Paul's broader theology. A primary theme is contentment in one's current state, whether married or single, as a means of living out one's calling from God. Paul repeatedly urges believers to "remain in the calling wherein he was called" (1 Corinthians 7:20). This is not a static resignation but an active embrace of one's circumstances as a platform for God's glory. Another crucial theme is the permanence and sanctity of the marital covenant, as seen in Paul's strong discouragement of seeking divorce for those who are married. This aligns with Jesus' teachings on marriage in Matthew 19:6. Conversely, the passage also highlights the validity and spiritual advantage of singleness, particularly for "undivided devotion to the Lord" (1 Corinthians 7:35). Paul presents singleness not as a lesser state but as a unique opportunity for focused service, free from the cares and distractions inherent in marriage, as further elaborated in 1 Corinthians 7:32-34.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Corinthians 7:27 to convey his message with clarity and force. The most prominent is Rhetorical Question, where Paul asks questions not to elicit information but to guide the reader's thought and introduce his direct counsel. This technique engages the audience directly and makes the advice feel more personal and applicable. Following each question, Paul provides concise, imperative statements, creating a strong Didactic Tone that is characteristic of his pastoral epistles. Furthermore, the verse exhibits clear Parallelism, where the two clauses mirror each other in structure and concept: "Are you X? Don't seek to be not X. Are you not X? Don't seek to be X." This symmetrical construction enhances the memorability and impact of the instruction, emphasizing the principle of contentment and stability in one's current marital status. The use of the perfect tense for "bound" and "loosed" also highlights the State of Being, reinforcing that Paul is addressing one's established condition rather than a fleeting emotion.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's counsel in 1 Corinthians 7:27 is deeply rooted in a theology that values both the divine institution of marriage and the spiritual efficacy of singleness for the sake of the kingdom. It underscores the principle of Christian freedom and responsibility, where believers are called to live faithfully in their God-given circumstances, rather than constantly striving for external changes. The underlying motivation is to minimize worldly distractions and maximize devotion to Christ, especially in light of the transient nature of this world and the urgency of the Gospel. This perspective does not devalue marriage but rather elevates the pursuit of God's kingdom above all earthly relationships, encouraging believers to view their marital status as a context for service, not an end in itself.
REFLECTION AND APPLICATION
1 Corinthians 7:27 offers profound wisdom for believers navigating their relationships and life circumstances today. It calls us to cultivate a spirit of contentment and faithfulness in whatever state we find ourselves. For those who are married, the command "seek not to be loosed" serves as a powerful reminder of the sacred covenant entered before God and spouse. It encourages perseverance, commitment, and active work within the marriage, rather than looking for an easy exit when difficulties arise. This fosters stability not only in individual families but also within the broader church and society. For those who are single, "seek not a wife" (or husband) liberates from societal or self-imposed pressure to marry. It affirms singleness as a valid, honorable, and potentially advantageous state for serving the Lord with undivided attention and energy. The ultimate application is to prioritize our devotion to Christ and His kingdom above all else, allowing our marital status to be a platform for glorifying Him, rather than a source of anxiety or distraction.
Questions for Reflection
FAQ
Does this verse mean that divorce is never permissible for Christians?
Answer: While 1 Corinthians 7:27 strongly discourages seeking to be loosed from a wife, Paul's broader teaching in 1 Corinthians chapter 7 acknowledges specific, limited grounds where separation or divorce might occur. For instance, in 1 Corinthians 7:15, Paul states that if an unbelieving spouse departs, the believing spouse is "not under bondage." This implies that in cases of desertion by an unbeliever, the believing spouse is free. Jesus also spoke of an exception for "sexual immorality" in Matthew 19:9. Therefore, while the general principle is to remain bound, the New Testament provides narrow exceptions, primarily for unrepentant sexual immorality or desertion by an unbeliever. The verse's primary thrust is against actively initiating divorce without biblical cause.
Is Paul saying that singleness is better than marriage?
Answer: Paul is not making a universal declaration that singleness is inherently superior to marriage. Rather, he is presenting singleness as a valid and, for some, a more advantageous state for serving the Lord without the additional "troubles in the flesh" (1 Corinthians 7:28) that come with marriage. His advice is heavily influenced by "the present distress" (1 Corinthians 7:26) and the urgency of the times, where undivided devotion to Christ is paramount. He explicitly states that marriage is not a sin (1 Corinthians 7:28) and even encourages marriage for those who cannot control their passions (1 Corinthians 7:9). His point is that both states are honorable and can be used for God's glory, with singleness offering unique opportunities for focused ministry, as highlighted in 1 Corinthians 7:32-35.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:27 offers practical guidance on marital status, its deeper Christ-centered fulfillment lies in how our relationship status serves the ultimate goal of glorifying Christ and advancing His kingdom. Paul's emphasis on contentment in one's calling and undivided devotion points to the example of Christ Himself, who lived a life of complete surrender and focus on His Father's will, unhindered by earthly attachments. Jesus, though never married, perfectly fulfilled His mission, demonstrating that one's relational status is secondary to one's commitment to God's purposes. For the married, their covenant reflects Christ's unwavering faithfulness to His Church, His Bride, as seen in Ephesians 5:25-27. For the single, their undivided devotion mirrors Christ's singular focus on His mission, empowering them to serve with greater freedom and zeal, embodying the truth that our ultimate identity and satisfaction are found in Him alone (Philippians 3:8). Ultimately, this verse calls believers, regardless of their marital state, to live as those who have been bought with a price, and therefore to "glorify God in your body, and in your spirit, which are God's" (1 Corinthians 6:20), with Christ as the center of all their relationships and pursuits.