TRV
Translation
King James Version
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;
Complete Jewish Bible
and those who are sad should live as if they weren’t, those who are happy as if they weren’t,
Berean Standard Bible
those who weep, as if they did not; those who are joyful, as if they were not; those who make a purchase, as if they had nothing;
American Standard Version
and those that weep, as though they wept not; and those that rejoice, as though they rejoiced not; and those that buy, as though they possessed not;
World English Bible Messianic
and those who weep, as though they didn’t weep; and those who rejoice, as though they didn’t rejoice; and those who buy, as though they didn’t possess;
Geneva Bible (1599)
And they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that bye, as though they possessed not:
Young's Literal Translation
and those weeping, as not weeping; and those rejoicing, as not rejoicing; and those buying, as not possessing;
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In the KJVVerse 28,518 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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Shepherd of HermasAD 160
Shepherd of Hermas, Similitude 4
And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.
TertullianAD 220
On the Apparel of Women Book II
"Now it has ever been the wont of glory to exalt, not to humble. "Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world as if we abuse it not; for the fashion of this world is passing away." And "they who buy are so to act as if they possessed not." Why so? Because he had laid down the premiss, saying, "The time is wound up." If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.
CyprianAD 258
Treatise II On the Dress of Virgins
You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, "What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us? And all these things have passed away like a shadow." And the apostle again warns us, and says, "And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away." Peter also, to whom the Lord commends His sheep to be fed and guarded, on whom He placed and founded the Church, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ-that he is wealthy in his faith and virtue-wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ.
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
Those who know that the end of the world is near realize that they will soon be consoled, and they comfort each other with this hope.
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
In 1 Corinthians 7:30, the Apostle Paul issues a profound call for believers to cultivate a detached and eternal perspective on their earthly experiences, whether joyful or sorrowful, and on their material possessions. This counsel is not an endorsement of emotional suppression or irresponsible living, but rather a radical reorientation of priorities, urging Christians to live in the world without being consumed by its fleeting realities, in light of the imminent return of Christ and the transient nature of the present age.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 7:30. The most prominent is Paradox, as he presents seemingly contradictory commands: to weep as if not weeping, to rejoice as if not rejoicing, and to buy as if not possessing. This paradox is not a call to hypocrisy or emotional suppression, but rather a profound spiritual truth about living in the world with an eternal perspective. It highlights the tension between our earthly experiences and our heavenly citizenship. The repeated structure "and they that X, as though they X not;" also demonstrates Anaphora and Parallelism, creating a rhythmic and memorable pattern that emphasizes the consistent mindset required across various life circumstances. This repetitive structure underscores the universality of the principle Paul is advocating, applying it to both emotional states and material engagement.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's instruction in 1 Corinthians 7:30 is deeply rooted in an eschatological theology that views the present world order as temporary and passing away. It calls believers to live with a radical reorientation of values, prioritizing the eternal over the temporal. This detachment is not indifference, but a spiritual freedom that allows one to engage fully with life's experiences without being enslaved by them. It underscores the sovereignty of God over all circumstances and the ultimate security found only in Christ. This theological perspective liberates believers from the anxieties of accumulation and loss, fostering a spirit of contentment and generosity, and enabling them to live as pilgrims whose true home is not of this world.
REFLECTION AND APPLICATION
1 Corinthians 7:30 offers timeless wisdom for navigating the complexities of human experience in a fallen world. It challenges us to examine the grip that emotions and possessions have on our hearts. Rather than advocating for a stoic denial of feelings, Paul encourages us to experience life fully—to grieve deeply when loss occurs, to celebrate heartily when joy abounds—but to do so with an underlying peace and hope that transcends our immediate circumstances. This means allowing sorrow to run its course without letting it define our identity, and enjoying blessings without allowing them to become idols that displace God. Similarly, regarding material possessions, the verse calls us to a radical stewardship, reminding us that we are merely temporary managers of God's resources, not ultimate owners. This perspective liberates us from the anxieties of consumerism and accumulation, fostering generosity and a focus on eternal values. Ultimately, living "as though not" means holding everything in this life loosely, with open hands, because our ultimate security, joy, and identity are found in Christ alone, and our true citizenship is in heaven.
Questions for Reflection
FAQ
Does "weep, as though they wept not" mean Christians shouldn't grieve or express sorrow?
Answer: No, Paul is not advocating for the suppression of genuine human emotion or a denial of sorrow. The phrase "as though they wept not" (Greek: hōs mē) indicates a mindset or attitude, not a literal absence of feeling. It means to experience grief without being utterly consumed or defined by it, to weep with an underlying hope and an awareness that this world's sorrows are temporary. Believers are called to grieve, as Jesus Himself wept (John 11:35), but to do so with the hope of the resurrection and the promise that God will one day "wipe away every tear" (Revelation 21:4). The emphasis is on not allowing sorrow to become an ultimate master or to overshadow the greater reality of God's redemptive plan.
Is Paul advocating for asceticism or poverty by saying "buy, as though they possessed not"?
Answer: Paul is not advocating for asceticism (extreme self-denial) or compulsory poverty. Instead, "buy, as though they possessed not" speaks to a principle of stewardship and detachment from materialism. It means that while believers may engage in commerce and acquire possessions, they should hold them lightly, recognizing that they are temporary stewards rather than ultimate owners. Their identity, security, and joy should not be found in what they own, but in Christ. This perspective encourages generosity, freedom from the anxieties of accumulation, and a focus on eternal treasures over earthly ones, aligning with Jesus' teaching in Matthew 6:19-21. It's about a reorientation of the heart's allegiance, not a blanket condemnation of material goods themselves.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 7:30 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. He is the supreme example of one who lived fully in the world yet was never of it, holding all earthly circumstances with divine detachment. Though "a man of sorrows, and acquainted with grief" (Isaiah 53:3), Jesus wept over Jerusalem and at Lazarus's tomb, yet His sorrow never overwhelmed His mission or His perfect obedience to the Father. He experienced profound joy, such as seeing the Spirit's work in His disciples (Luke 10:21), but His joy was rooted in His divine purpose, not fleeting earthly triumphs. Most profoundly, Christ "though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich" (2 Corinthians 8:9), demonstrating the ultimate "as though possessed not" by divesting Himself of heavenly glory to take on human form (Philippians 2:5-8). His kingdom "is not of this world" (John 18:36), and His finished work on the cross and triumphant resurrection provide the ultimate basis for our detachment from earthly outcomes. Because Christ has conquered sin and death, and because our true life is "hidden with Christ in God" (Colossians 3:3), we can live with a freedom from the world's grip, knowing that our ultimate hope, security, and joy are found in Him, who makes all things new (Revelation 21:5).