TRV
Translation
King James Version
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.
KJV (with Strong's)
Complete Jewish Bible
But if you marry you do not sin, and if a girl marries she does not sin. It is just that those who get married will have the normal problems of married life, and I would rather spare you.
Berean Standard Bible
But if you do marry, you have not sinned. And if a virgin marries, she has not sinned. But those who marry will face troubles in this life, and I want to spare you this.
American Standard Version
But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you.
World English Bible Messianic
But if you marry, you have not sinned. If a virgin marries, she has not sinned. Yet such will have oppression in the flesh, and I want to spare you.
Geneva Bible (1599)
But if thou takest a wife, thou sinnest not: and if a virgine marrie, shee sinneth not: neuerthelesse, such shall haue trouble in the flesh: but I spare you.
Young's Literal Translation
But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare you.
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In the KJVVerse 28,516 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
To His Wife Book I
For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 3.39.51-52
The virgin is spared earthly troubles and set free by her purity, as she awaits the blessed Bridegroom.
Methodius of OlympusAD 311
Methodius Discourse III. Thaleia
For this is acceptable to God, he does not wish these things to be said as by authority, and as the mind of the Lord, with reference to the giving of a virgin in marriage; for after he had said.
So, immediately after he had said, "if a virgin marry, she hath not sinned "he added, "such shall have trouble in the flesh: but I spare you."
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
The man who marries does not sin because he is doing something which is permitted. But if he refuses to do it, he earns merit and a crown in heaven, for it takes great self-control to avoid doing something which is not expressly forbidden.
John ChrysostomAD 407
Homily on 1 Corinthians 19
Then, lest this should seem to be laying down a law, he subjoins, "but if thou marry, thou hast not sinned." He next alleges the existing state of things, "the present distress, the shortness of the time," and "the affliction." For marriage draws along with it many things, which indeed he hath glanced at, as well here as also in the discourse about continence: there, by saying, "the wife hath not power over herself;" and here, by the expression, "Thou art bound."
"But if and thou marry, thou hast not sinned." He is not speaking about her who hath made choice of virginity, for if it comes to that, she hath sinned. Since if the widows are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins.
"But such shall have trouble in the flesh." "And pleasure too," you will say: but observe how he curtails this by the shortness of the time, saying, "the time is shortened;" that is, "we are exhorted to depart now and go forth, but thou art running further in." And yet even although marriage had no troubles, even so we ought to press on towards things to come. But when it hath affliction too, what need to draw on one's self an additional burden. What occasion to take up such a load, when even after taking it you must use it as having it not? For "those even that have wives must be," he saith, "as though they had none."
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
The Apostle Paul, addressing the Corinthian believers, clarifies that marriage for either a man or a virgin is not a sin, directly countering any ascetic or misguided notions within the community. However, he immediately follows this affirmation with a pragmatic warning that those who marry will experience "trouble in the flesh," referring to the inherent difficulties, pressures, and afflictions that accompany earthly life and the responsibilities of a marital union. Paul concludes this counsel with a tenderhearted declaration of his pastoral compassion, choosing not to elaborate further on the extent of these troubles, thereby sparing his audience from excessive discouragement.
CONTEXT
Literary Context: This verse is situated within a larger discourse in 1 Corinthians 7, where Paul provides extensive guidance on marriage, singleness, and celibacy in response to specific questions from the Corinthian church (implied by the phrase "Now concerning the things whereof ye wrote unto me" in 1 Corinthians 7:1). Paul's overarching counsel often leans towards the advantages of singleness for undivided devotion to the Lord, particularly in light of the "present distress" mentioned in 1 Corinthians 7:26. Within this framework, 1 Corinthians 7:28 serves as a crucial balancing statement, affirming the legitimacy of marriage while tempering expectations with a dose of realism. It follows Paul's advice to widows and the unmarried in 1 Corinthians 7:27 to remain in their current state if possible, providing a caveat for those who choose otherwise.
Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan port city, notorious for its moral laxity and diverse religious practices, including various pagan cults and philosophical schools. Within the Christian community, there appears to have been a tension between those advocating for extreme asceticism (perhaps influenced by Gnostic-like ideas that denigrated the body or material world) and those who might have abused Christian freedom. Some believers might have considered marriage to be a less spiritual state, or even sinful, especially given the "present distress" which could refer to impending persecution, famine, or the general eschatological urgency regarding Christ's return. Paul's words in 1 Corinthians 7:28 directly address these potential misunderstandings, affirming marriage as a legitimate, God-ordained institution while also acknowledging the practical realities of life in a fallen world, particularly for those with familial responsibilities.
Key Themes: This verse contributes significantly to several key themes prevalent in 1 Corinthians. Firstly, it underscores the theme of Christian Freedom and Responsibility, demonstrating that while believers have liberty in Christ, choices (like marriage) come with practical implications. Secondly, it highlights Paul's Pastoral Wisdom and Pragmatism, as he offers balanced counsel that is both theologically sound and realistically addresses the challenges of human existence. He doesn't condemn marriage but provides a sober assessment of its earthly realities. Thirdly, the verse touches on the theme of Living in the "Already and Not Yet", where believers experience the blessings of salvation ("not sinned") but still contend with the difficulties of a fallen world ("trouble in the flesh") as they await the full consummation of God's Kingdom. This theme is echoed throughout Paul's writings, such as in Romans 8:18-25, where he speaks of the groaning of creation and believers awaiting redemption.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices in 1 Corinthians 7:28. There is clear Affirmation at the outset, where he unequivocally states that marrying is not a sin, setting a positive theological foundation. This is immediately followed by a stark Admonition or warning, "Nevertheless such shall have trouble in the flesh," which serves as a pragmatic reality check. The contrast between "not sinned" and "trouble in the flesh" creates a subtle Antithesis, highlighting the paradox of a permissible choice leading to inherent difficulties. Finally, the concluding phrase, "but I spare you," reveals a profound Pastoral Tone and Euphemism. Paul's choice to withhold further detail about the "trouble" is an act of compassionate restraint, demonstrating his care for the Corinthians' well-being and his desire not to burden them unnecessarily.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 7:28 provides a crucial theological balance regarding marriage. It upholds the biblical truth that marriage is an honorable institution, ordained by God from creation, and is not inherently sinful. This counters any Gnostic or ascetic tendencies that might devalue the physical or marital state. However, it simultaneously offers a realistic assessment of life in a fallen world, where even God-ordained institutions are subject to the "trouble in the flesh" – the pressures, difficulties, and sufferings that are part and parcel of human existence outside of Eden. This tension between divine blessing and worldly reality is a pervasive theme in Christian theology, reminding believers that while they are "in Christ," they are still "in the world." The verse implicitly encourages believers to approach marriage with sober expectations, grounded in the understanding that while it is a gift, it is also a context for growth through shared challenges and reliance on God's grace.
REFLECTION AND APPLICATION
1 Corinthians 7:28 offers profound insights for believers navigating life choices, particularly concerning marriage. Firstly, it provides immense freedom and grace: marrying is not a second-class spiritual choice. No one should feel guilt or spiritual inferiority for choosing marriage over singleness. This liberates individuals from legalistic pressures and affirms the beauty and validity of the marital covenant. Secondly, the verse cultivates realistic expectations. Marriage, while a divine institution and a source of profound joy, is not a utopian escape from the world's difficulties. Paul's "trouble in the flesh" serves as a sober reminder that shared life, responsibilities, financial burdens, family dynamics, and the general pressures of a fallen world will inevitably bring challenges. Embracing this reality helps couples prepare for, navigate, and even grow through difficulties with grace, patience, and mutual support, rather than being disillusioned by unrealistic ideals. Finally, Paul's pastoral compassion in "sparing" the Corinthians from a detailed list of woes encourages believers to trust in God's provision and wisdom in all circumstances, recognizing that while life has its troubles, God's grace is sufficient.
Questions for Reflection
FAQ
Does "trouble in the flesh" mean marriage is a bad thing, or that God doesn't want people to marry?
Answer: No, "trouble in the flesh" does not mean marriage is bad or that God discourages it. Paul explicitly states twice in 1 Corinthians 7:28 that "thou hast not sinned" by marrying. The phrase "trouble in the flesh" (Greek: thlîpsis en tē sarki) refers to the inherent difficulties, pressures, and afflictions that are part of human existence in a fallen world, and which are often amplified by the responsibilities and complexities of a shared life in marriage. It's a pragmatic, realistic warning about the challenges that come with any earthly relationship and commitment, not a condemnation of marriage itself, which is affirmed elsewhere in Scripture as honorable (e.g., Hebrews 13:4).
What kind of "trouble" is Paul referring to?
Answer: Paul does not specify the exact nature of the "trouble," as he states "I spare you" from a detailed list. However, given the context of marriage and life in a fallen world, the "trouble" (Greek: thlîpsis, meaning "pressure," "tribulation," "affliction") could encompass a wide range of difficulties. This might include financial burdens, the challenges of raising children, relational conflicts, health issues, the sorrows of shared grief, the added responsibilities that distract from undivided devotion to the Lord (as hinted in 1 Corinthians 7:32-35), or even the increased vulnerability to persecution that married individuals with families might face. It's a general acknowledgment of the real-world complexities and hardships that come with deeply intertwined lives.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:28 primarily offers practical guidance on marriage, its underlying theological currents point powerfully to Christ. The "trouble in the flesh" that Paul warns about is a direct consequence of humanity's fall, a reality that necessitates the redemptive work of Jesus Christ. Our broken world, marked by sin and suffering, is precisely what Christ entered to redeem. He himself experienced the ultimate "trouble in the flesh" through His suffering, crucifixion, and death, bearing the weight of human sin and its consequences (e.g., Isaiah 53:3-5). Furthermore, Christ's own singleness, though not explicitly mentioned here, serves as a profound example of undivided devotion to the Father, a theme Paul subtly promotes for those who can receive it (e.g., 1 Corinthians 7:32-35). Ultimately, the hope for those in "trouble in the flesh," whether married or single, rests in Christ. He is our peace in tribulation (John 16:33), our strength in weakness (2 Corinthians 12:9-10), and the one who promises that in Him, our ultimate future is free from all tears and pain (Revelation 21:4). Marriage, in its earthly reality, becomes a crucible where believers learn to rely more deeply on Christ's grace, mirroring the Church's relationship with her divine Bridegroom, who will one day present her without spot or wrinkle (Ephesians 5:25-27).