TRV
Translation
King James Version
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.
Complete Jewish Bible
I am telling you this for your own benefit, not to put restrictions on you — I am simply concerned that you live in a proper manner and serve the Lord with undivided devotion.
Berean Standard Bible
I am saying this for your own good, not to restrict you, but in order to promote proper decorum and undivided devotion to the Lord.
American Standard Version
And this I say for your own profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.
World English Bible Messianic
This I say for your own profit; not that I may ensnare you, but for that which is appropriate, and that you may attend to the Lord without distraction.
Geneva Bible (1599)
And this I speake for your owne commoditie, not to tangle you in a snare, but that yee follow that, which is honest, and that yee may cleaue fast vnto the Lord without separation.
Young's Literal Translation
And this for your own profit I say: not that I may cast a noose upon you, but for the seemliness and devotedness to the Lord, undistractedly,
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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, Commandment 6
When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these.
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
To His Wife Book I
On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.
TertullianAD 220
To His Wife Book I
But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards. Thus, albeit he does not "east a snare upon us," he points out what tends to utility when he says, "The unmarried woman thinks on the things of the Lord, that both in body and spirit she may be holy; but the married is solicitous how to please her husband.
Methodius of OlympusAD 311
As not to perceive in this statement the higher praise which Paul accords to chastity? "And this "he says,
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
What Paul has just said may seem harsh to some people, which is why he adds this here.
John ChrysostomAD 407
Homily on 1 Corinthians 19
"And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction." Let the virgins hear that not by that one point is virginity defined; for she that is careful about the things of the world cannot be a virgin, nor seemly. Thus, when he said, "There is difference between a wife and a virgin," he added this as the difference, that wherein they are distinguished from each other. And laying down the definition of a virgin and her that is not a virgin, he names, not marriage nor continence but leisure from engagements and multiplicity of engagements. For the evil is not in the cohabitation, but in the impediment to the strictness of life.
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 7:35, the Apostle Paul articulates the pastoral motivation behind his counsel regarding singleness and marriage, emphasizing that his advice is intended solely for the spiritual benefit and flourishing of the Corinthian believers. He assures them that his guidance is not a restrictive imposition or a legalistic trap, but rather a loving recommendation aimed at promoting honorable conduct and enabling them to serve the Lord with undivided and undistracted devotion.
CONTEXT
Literary Context: This verse is situated within Paul's extensive discourse on marriage, singleness, and celibacy in 1 Corinthians 7. The chapter begins by addressing specific questions from the Corinthian church about sexual relations within marriage and the permissibility of divorce. Paul then transitions to discuss the advantages of singleness, particularly for those who possess the gift of celibacy, as outlined in 1 Corinthians 7:7. He encourages believers to remain in the state in which they were called, whether married or single, unless there are compelling biblical reasons for change. Verses 32-34 highlight the core reason for his preference for singleness: it allows for a more singular focus on the Lord's affairs, free from the anxieties and responsibilities inherent in marriage. Verse 35 serves as Paul's explicit clarification of his benevolent intentions, ensuring his readers understand that his counsel is not a burdensome command but a liberating invitation to deeper spiritual devotion.
Historical & Cultural Context: First-century Corinth was a bustling, cosmopolitan port city renowned for its wealth, diverse population, and notorious immorality, particularly regarding sexual ethics. The Corinthian church, a young community of believers, was grappling with how to apply Christian principles in such an environment, often struggling with pagan influences and internal divisions. Some within the church may have advocated for extreme asceticism, while others might have been overly permissive. Paul's letter addresses these tensions directly. His advice on marriage and singleness was given against a backdrop where marriage was generally expected, and social pressures could be significant. Furthermore, the early church anticipated the imminent return of Christ, which often influenced believers' perspectives on worldly commitments, as suggested in 1 Corinthians 7:29-31. Paul's counsel in verse 35, therefore, sought to provide practical guidance that honored God amidst these cultural and eschatological realities, without imposing a new legalistic burden.
Key Themes: 1 Corinthians 7 is rich with themes that converge in verse 35. A primary theme is Christian Freedom and Responsibility, where Paul guides believers to make choices that honor God without falling into legalism or license. His emphasis on "profit" and avoiding a "snare" underscores a commitment to spiritual liberty. Another crucial theme is Undivided Devotion to the Lord. Paul consistently highlights that the ultimate goal for every believer, regardless of marital status, is to prioritize their relationship with God and serve Him without hindrance. This is explicitly stated in the phrase "attend upon the Lord without distraction," which echoes his earlier sentiment in 1 Corinthians 7:32-33. The concept of Godly Conduct and Propriety is also evident, as Paul desires "that which is comely" for the Corinthians, reflecting a life lived in a manner worthy of their calling in Christ. This theme is pervasive throughout the book, urging believers to live in a way that brings honor to God and the gospel, as seen in passages like 1 Corinthians 6:12-20.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul employs several literary devices to convey his message effectively. The Metaphor of a "snare" (βρόχος, bróchos) vividly illustrates his intention to avoid any form of legalistic imposition, portraying his counsel as liberating rather than restrictive. This imagery powerfully communicates the idea of being bound or trapped, which Paul explicitly disavows. Furthermore, the verse exhibits a clear Purpose Clause structure ("not that... but for that... and that..."), which explicitly states the negative and positive aims of his communication. This rhetorical device emphasizes the intentionality and benevolent nature of his advice. The overall Pastoral Tone of the verse is also evident, as Paul communicates with genuine care and concern for the spiritual welfare of his audience, rather than issuing a rigid command. This tone reinforces the loving and guiding nature of his apostolic authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Paul's declaration in 1 Corinthians 7:35 profoundly shapes our understanding of Christian liberty and the nature of spiritual devotion. It underscores that God's will for believers is always for their ultimate good and flourishing, never for their enslavement to rigid rules. The pursuit of "undistracted" devotion is not about avoiding all worldly responsibilities, but about cultivating a heart posture where God remains the singular priority amidst life's complexities. This principle transcends the specific context of marriage and singleness, inviting all believers to evaluate their commitments and choices through the lens of how they contribute to or detract from their intimate relationship with the Lord and their effectiveness in His service. It calls for a life lived with intentionality, where every decision is weighed against its potential to draw us closer to God or pull us away.
REFLECTION AND APPLICATION
1 Corinthians 7:35 serves as a timeless reminder that our choices, whether in relationships, careers, or daily habits, should ultimately facilitate our devotion to God, rather than hinder it. Paul's emphasis on "profit" and avoiding a "snare" encourages us to approach life decisions with spiritual discernment, asking not merely "What can I do?" but "What will best enable me to attend upon the Lord without distraction?" This doesn't mean retreating from the world, but engaging with it in a way that maintains a primary focus on Christ. For some, this might mean embracing singleness for a season of intense ministry; for others, it might mean intentionally structuring a marriage or family life to prioritize corporate worship, prayer, and service. The core challenge is to identify and minimize the "distractions" in our lives—whether legitimate responsibilities that become overwhelming, or unnecessary pursuits that consume our time and energy—so that our hearts and minds remain singularly fixed on God's kingdom and His will.
Questions for Reflection
FAQ
Does Paul's advice in 1 Corinthians 7:35 mean that marriage is inherently distracting or less spiritual than singleness?
Answer: No, Paul's advice does not imply that marriage is inherently less spiritual or always a distraction. Rather, he acknowledges the practical realities and additional responsibilities that come with marriage, which can naturally divide one's attention between the spouse and the Lord, as he explains in 1 Corinthians 7:32-34. His preference for singleness for those who have the gift of celibacy is based on the potential for undivided devotion, not a condemnation of marriage itself. Marriage is a God-ordained institution, and Paul himself affirms its goodness and sanctity elsewhere (e.g., Ephesians 5:22-33). The verse is about maximizing spiritual focus for those who are able, not devaluing the married state.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 7:35, with its call to "attend upon the Lord without distraction," finds its ultimate fulfillment and perfect embodiment in the person and life of Jesus Christ. From His earliest days, Jesus was singularly devoted to His Father's will, declaring, "I must be about my Father's business" (Luke 2:49). Throughout His earthly ministry, Jesus demonstrated an unparalleled focus on His divine mission, consistently prioritizing the Father's agenda over personal comfort, worldly acclaim, or even the legitimate demands of family (e.g., Mark 3:31-35). He lived a life free from the "snare" of worldly anxieties and material possessions, embodying the very "comeliness" of perfect obedience and devotion. His entire existence was an uninterrupted "attending upon the Lord," culminating in His resolute journey to the cross, where He perfectly accomplished the Father's redemptive plan (e.g., John 19:30). For believers, our ability to live a life of undistracted devotion is not achieved through self-effort, but through our union with Christ. As we are "in Christ" (Galatians 2:20), His perfect devotion becomes the pattern and the power for our own lives, enabling us by the Holy Spirit to set our minds on "things above, not on earthly things" (Colossians 3:1-2), and to "run with perseverance the race marked out for us, fixing our eyes on Jesus" (Hebrews 12:1-2).