TRV
Translation
King James Version
And they that use this world, as not abusing it: for the fashion of this world passeth away.
Complete Jewish Bible
and those who deal in worldly affairs as if not engrossed in them — because the present scheme of things in this world won’t last much longer.
Berean Standard Bible
and those who use the things of this world, as if not dependent on them. For this world in its present form is passing away.
American Standard Version
and those that use the world, as not using it to the full: for the fashion of this world passeth away.
World English Bible Messianic
and those who use the world, as not using it to the fullest. For the mode of this world passes away.
Geneva Bible (1599)
And they that vse this worlde, as though they vsed it not: for the fashion of this worlde goeth away.
Young's Literal Translation
and those using this world, as not using it up; for passing away is the fashion of this world.
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In the KJVVerse 28,519 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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DidacheAD 100
The Didache, Chapter 10
For Thine is the power and the glory for ever. Let grace come, and let this world pass away. [1 Corinthians 7:31] Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.
IrenaeusAD 202
Against Heresies Book V
And they are also unacquainted with .
Now this is what has been said by the apostle: "For the fashion of this world passeth away.".
of the world passeth away; "
TertullianAD 220
On Idolatry
He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.
TertullianAD 220
On the Apparel of Women Book II
"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.
TertullianAD 220
On the Resurrection of the Flesh
Let, then, the flesh begin to give you pleasure, since the Creator thereof is so great. But, you say, even the world is the work of God, and yet "the fashion of this world passeth away," as the apostle himself testifies; nor must it be predetermined that the world will be restored, simply because it is the work of God.
Methodius of OlympusAD 311
We answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendour; for there is no contradiction nor absurdity in the Holy Scriptures. For not "the world "but the "fashion of this world "passeth away,
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
Note that Paul says that the form of this world is passing away, not the substance of it. Therefore if the form of the world is going to perish, there is no doubt that everything in the world will vanish. It will all pass away. Every day the world gets older.
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 7:31 provides essential guidance for believers on how to interact with the temporal world, advocating for a posture of responsible engagement without excessive attachment or misuse. Paul urges Christians to utilize earthly resources and opportunities discerningly, always remembering that the superficial appearance and transient systems of this world are fleeting, destined to pass away, and therefore should not be the ultimate focus of their lives.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his message with clarity and force. The primary device is Contrast, setting up a tension between the proper "use" of the world and its "abuse." This antithetical pairing highlights the delicate balance believers must maintain, distinguishing between necessary engagement and idolatrous attachment. Furthermore, the phrase "the fashion of this world passeth away" functions as a powerful Metaphor or Analogy, likening the world's present order to a fleeting theatrical scene or a changing stage set. This imagery vividly portrays the transient, superficial, and impermanent nature of earthly realities, urging readers to look beyond the present spectacle to what is eternal. Finally, the verse itself serves as an Apostolic Imperative or Exhortation, a direct instruction from Paul, grounded in theological truth, designed to guide the practical conduct and mindset of the Corinthian believers and, by extension, all Christians.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse resonates deeply with the biblical emphasis on eschatology and the nature of the believer's citizenship. It teaches that while Christians are physically present in this world and must interact with its systems, their ultimate allegiance and hope lie beyond its temporary existence. The world, in its current fallen state and transient "fashion," is not our ultimate home or source of security. This perspective calls for a radical reorientation of values, prioritizing God's kingdom and eternal realities over the fleeting allure of earthly possessions, status, or pleasures. It challenges the common human tendency to find ultimate meaning and satisfaction in what is temporal, urging a spiritual detachment that frees believers to live generously, justly, and with an unwavering focus on Christ's return and the consummation of His kingdom.
REFLECTION AND APPLICATION
For contemporary believers, 1 Corinthians 7:31 remains a vital compass in navigating a rapidly changing and often consumeristic world. It challenges us to cultivate an eternal perspective, reminding us that our true citizenship is in heaven, and therefore, our ultimate investments should be in what lasts. This means holding loosely to material possessions, career achievements, social status, and even relationships, recognizing them as gifts from God to be stewarded, not idols to be worshipped or sources of ultimate security. It calls us to discern carefully how we engage with technology, media, and cultural trends, ensuring that they do not subtly "abuse" us by consuming our time, shaping our values contrary to Christ, or distracting us from our primary calling to glorify God and serve others. Living with the awareness that "the fashion of this world passeth away" should ignite a sense of urgency, motivating us to redeem the time for God's glory, investing in spiritual growth, eternal relationships, and the advancement of the gospel, rather than chasing after fleeting earthly gratifications.
Questions for Reflection
FAQ
Does this verse advocate for asceticism or withdrawal from society?
Answer: No, 1 Corinthians 7:31 does not advocate for asceticism (severe self-discipline and avoidance of all forms of indulgence) or withdrawal from society. Instead, it calls for a balanced and discerning engagement with the world. The phrase "use this world, as not abusing [it]" implies active participation in daily life—working, marrying, buying, selling—but with a posture of spiritual detachment. It's about not allowing worldly pursuits to become idolatrous or to master one's affections and priorities. Believers are to live in the world but not be of the world, meaning their values, identity, and ultimate hope are rooted in God's kingdom, not in the temporary systems of this age. This perspective allows for freedom from anxiety and a greater focus on eternal purposes, as seen in Jesus' prayer for His disciples in John 17:15-16.
What does "fashion of this world" mean practically for us today?
Answer: The "fashion of this world" (Greek, schēma) refers to the outward, superficial, and transient appearance, structure, or prevailing mode of the world. Practically, for us today, this encompasses a wide range of temporary realities:
Paul's point is that all these outward forms are impermanent, like a stage set that will be dismantled. Therefore, Christians should not invest their ultimate hope or identity in them, but rather live with an eternal perspective, recognizing that God's kingdom is the only enduring reality. This aligns with the call in Romans 12:2 to "not be conformed to this world, but be transformed by the renewal of your mind."
CHRIST-CENTERED FULFILLMENT
1 Corinthians 7:31 finds its ultimate fulfillment and perfect illustration in the person and work of Jesus Christ. He perfectly demonstrated how to "use this world, as not abusing it," living fully in human experience yet utterly detached from its corrupting influences and fleeting allure. Though He walked the earth, ministered among people, and engaged with the social and religious structures of His day, His kingdom was explicitly "not of this world" (John 18:36). He owned no property, sought no earthly power, and His ultimate concern was always the will of His Father and the establishment of an eternal kingdom, not the temporary "fashion" of His contemporary world. Jesus' victory over sin and death on the cross decisively broke the power of this passing world system, and His resurrection inaugurated a new creation. For believers, living out 1 Corinthians 7:31 is therefore not merely a moral injunction but a participation in Christ's own victory. We are called to live as those who have been crucified with Christ to the world and its fleeting desires (Galatians 6:14), and whose lives are now hidden with Christ in God (Colossians 3:3). Our citizenship is in heaven (Philippians 3:20), empowering us to navigate this world with divine purpose, free from its mastery, and confident in the enduring reality of Christ's eternal reign.