TRV
Translation
King James Version
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.
KJV (with Strong's)
There is difference also between G3307 a wife G1135 and G2532 a virgin G3933. The unmarried woman G22 careth for G3309 the things G3588 of the Lord G2962, that G2443 she may be G5600 holy G40 both G2532 in body G4983 and G2532 in spirit G4151: but G1161 she that is married G1060 careth G3309 for the things G3588 of the world G2889, how G4459 she may please G700 her husband G435.
Complete Jewish Bible
and he finds himself split. Likewise the woman who is no longer married or the girl who has never been married concerns herself with the Lord’s affairs, with how to be holy both physically and spiritually; but the married woman concerns herself with the world’s affairs, with how to please her husband.
Berean Standard Bible
and his interests are divided. The unmarried woman or virgin is concerned about the work of the Lord, how she can be holy in both body and spirit. But the married woman is concerned about the affairs of this world, how she can please her husband.
American Standard Version
and is divided. So also the woman that is unmarried and the virgin is careful for the things of the Lord, that she may be holy both in body and in spirit: but she that is married is careful for the things of the world, how she may please her husband.
World English Bible Messianic
There is also a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.
Geneva Bible (1599)
There is difference also betweene a virgine and a wife: the vnmaried woman careth for the things of the Lord, that she may be holy, both in body and in spirite: but shee that is maried, careth for the things of the worlde, howe shee may please her husband.
Young's Literal Translation
The wife and the virgin have been distinguished: the unmarried is anxious for the things of the Lord, that she may be holy both in body and in spirit, and the married is anxious for the things of the world, how she shall please the husband.
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In the KJVVerse 28,522 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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Clement of AlexandriaAD 215
The Stromata Book 4
The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand. "For," says the apostle, "such shall have trouble in the flesh. But I spare you. For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."
TertullianAD 220
On the Apparel of Women Book II
As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only." But you will please them in proportion as you take no care to please others.
TertullianAD 220
Of Patience
Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.
TertullianAD 220
On the Veiling of Virgins
But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species.
TertullianAD 220
On Prayer
For even by this very fact, that he has not named "virgins" (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all.
Methodius of OlympusAD 311
Methodius Discourse V. Thallousa
For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman "it is said,
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
It is the human spirit which either sanctifies or corrupts the body. If anyone tries to have a pure body but a corrupt soul, he will soon have to choose between them. Either the soul must be honored, or the body will be drawn toward corruption.
Ambrose of MilanAD 397
Epistle 63, 38
"The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit." She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world.
Augustine of HippoAD 430
THE EXCELLENCE OF WIDOWHOOD 6
This should not be interpreted to mean that a married woman is not meant to be holy in body as well as in soul.
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 7:34, the Apostle Paul distinguishes between the differing priorities and opportunities of unmarried and married women, emphasizing that while the unmarried woman can dedicate herself more fully to spiritual pursuits, striving for holiness in both body and spirit, the married woman's natural and legitimate concerns revolve around her husband and the practicalities of household life. This verse is not a judgment against marriage but an observation of the distinct spheres of devotion and responsibility inherent in each state, framed within Paul's broader counsel on Christian living in light of the present age.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs a clear Contrast in this verse, setting the unmarried woman against the married woman to highlight their distinct priorities. This is a form of Antithesis, where opposing ideas are presented in parallel structure to emphasize a point. The verse also uses Metonymy when speaking of "the things of the Lord" and "the things of the world," where the abstract concepts stand in for the specific activities and responsibilities associated with each state. "Things of the Lord" represents spiritual devotion and service, while "things of the world" represents the practical duties of marriage and household management. This rhetorical technique allows Paul to succinctly communicate complex ideas about devotion and responsibility in different life circumstances.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Corinthians 7:34 extend beyond mere marital status, touching on the broader Christian call to stewardship of time, energy, and affection. Paul is not establishing a hierarchy where singleness is inherently superior to marriage, but rather articulating how each state presents distinct opportunities and challenges for wholehearted devotion to God. The core principle is that our primary allegiance, regardless of our relational status, belongs to the Lord. Both single and married individuals are called to holiness, but the path to expressing that holiness will differ. The unmarried have a unique capacity for undivided spiritual focus and service, while the married are called to sanctify their earthly responsibilities, serving God through their commitment to their spouse and family. This verse underscores the importance of intentionality in living out one's faith within their specific circumstances, recognizing that all aspects of life can be consecrated to God.
REFLECTION AND APPLICATION
Paul's counsel in 1 Corinthians 7:34 provides profound insight into the practicalities of Christian living, reminding us that our life circumstances shape, but do not define, our capacity for devotion. This verse challenges us to consider how our current state—whether single or married—can be most effectively leveraged for God's glory. For the unmarried, it is an empowering affirmation of their unique freedom to pursue spiritual disciplines, engage in ministry, and serve the Lord with an undivided heart. It calls them to embrace their singleness as a gift, maximizing their time and energy for Kingdom purposes without the legitimate, yet demanding, responsibilities of a spouse and family. For the married, it validates the sacredness of their commitment to their spouse and household, affirming that caring for "the things of the world" within the context of marriage is a legitimate and God-honoring sphere of service. It encourages both spouses to navigate their shared responsibilities with intentionality, seeking to honor God in their mutual care and family life, understanding that their love for one another is an earthly reflection of God's love. Ultimately, the verse prompts all believers to examine their priorities, ensuring that their deepest "care" is always for the Lord, and that their life circumstances are viewed as opportunities to express that ultimate devotion.
Questions for Reflection
FAQ
Does this verse imply that singleness is a more spiritual state than marriage?
Answer: No, this verse does not imply that singleness is inherently more spiritual or superior to marriage. Paul is making a pragmatic observation about the practical realities of each state. The unmarried person has fewer earthly distractions and responsibilities, allowing for a more undivided focus on "the things of the Lord." Marriage, by its very nature, involves legitimate "things of the world" – caring for a spouse, managing a household, raising children – which are good and God-ordained responsibilities. Paul's point is about the opportunity for undivided devotion, not a judgment on the spiritual value of one state over the other. Both are honorable and can be lived out in a way that glorifies God, as Paul states in 1 Corinthians 7:7.
What does Paul mean by "holy both in body and in spirit"?
Answer: When Paul speaks of being "holy both in body and in spirit," he is referring to a holistic consecration of one's entire being to God. "Holy" (Greek, hágios) means set apart, consecrated, or dedicated to God. For the unmarried woman, her freedom from marital obligations allows her to dedicate her physical actions, time, and energy ("body") as well as her thoughts, affections, and will ("spirit") entirely to God's purposes. This means living a life of purity, devotion, and service that is unhindered by the divided cares inherent in marriage. It's about living a life fully consecrated to God in every aspect, as encouraged in Romans 12:1.
CHRIST-CENTERED FULFILLMENT
While 1 Corinthians 7:34 directly addresses the practicalities of marital status and devotion, its underlying principle of undivided allegiance finds its ultimate fulfillment and example in Jesus Christ. Our Lord Jesus lived a life of absolute and singular devotion to "the things of the Lord," perfectly fulfilling the will of His Father without any earthly distraction. His entire existence, "both in body and in spirit," was consecrated for God's redemptive purposes, culminating in His sacrificial death and resurrection. He taught His disciples to "seek ye first the kingdom of God, and his righteousness" (Matthew 6:33), embodying this truth perfectly. For the believer, whether single or married, the call to be "holy both in body and in spirit" is realized through union with Christ. We are made holy by His atoning work (Hebrews 10:10), and empowered by His Spirit to live lives of increasing consecration, mirroring His own selfless devotion. Our "care for the things of the Lord" is not merely an ethical pursuit but a response to the boundless love of Christ, who gave Himself for us (Ephesians 5:2). Thus, whether we serve God in singleness or within the covenant of marriage, our ability to do so effectively and with a consecrated heart flows from our relationship with the One who perfectly pleased the Father in all things (John 8:29).