1 Corinthians 7:38

Translation
King James Version
So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better.
Ask
KJV (with Strong's)
So G5620 then G2532 he that giveth her in marriage G1547 doeth G4160 well G2573; but G1161 he that giveth her G1547 not G3361 in marriage G1547 doeth G4160 better G2908.
Ask
Complete Jewish Bible
So the man who marries his fiancée will do well, and the man who doesn’t marry will do better.
Ask
Berean Standard Bible
So then, he who marries the virgin does well, but he who does not marry her does even better.
Ask
American Standard Version
So then both he that giveth his own virgin daughter in marriage doeth well; and he that giveth her not in marriage shall do better.
Ask
World English Bible Messianic
So then both he who gives his own virgin in marriage does well, and he who doesn’t give her in marriage does better.
Ask
Geneva Bible (1599)
So then hee that giueth her to mariage, doeth well, but he that giueth her not to mariage, doeth better.
Ask
Young's Literal Translation
so that both he who is giving in marriage doth well, and he who is not giving in marriage doth better.
Ask
See also
Hebrews 13:41 Corinthians 7:321 Corinthians 7:341 Corinthians 7:11 Corinthians 7:21 Corinthians 7:371 Corinthians 7:8
See on the biblical-era map
Corinthians
Corinthians View full PDF
Epistles Overview
Epistles Overview View full PDF

Map © Biblica Open Bible Maps · CC BY-SA 4.0

In the KJVVerse 28,526 of 31,102

Study This Verse

SUMMARY

First Corinthians 7:38 concludes Paul's counsel regarding the marriage of virgins, likely referring to unmarried daughters under the authority of a father or guardian. The verse presents a comparative statement, affirming that giving a virgin in marriage is a good and honorable decision, while choosing not to give her in marriage, presumably for the sake of dedicated service to the Lord, is presented as a "better" option. This counsel is not a command but a Spirit-inspired recommendation, emphasizing the practical advantages of singleness for undistracted devotion to God amidst the "present distress" and eschatological urgency Paul perceived.

CONTEXT

  • Literary Context: This verse is the culmination of Paul's extensive discussion on marriage, singleness, and celibacy in 1 Corinthians 7. Paul begins by addressing specific questions from the Corinthian church about sexual relations within marriage, the permissibility of divorce, and the state of singleness. He then transitions to discussing the "present distress" (1 Corinthians 7:26) and the eschatological perspective that informs his advice, urging believers to live as though "the time is short" (1 Corinthians 7:29). Verses 1 Corinthians 7:36-38 specifically concern a man's decision regarding a virgin, presumably his daughter or ward, and her marital status, with verse 38 providing the concluding comparative judgment.
  • Historical & Cultural Context: In first-century Greco-Roman and Jewish societies, fathers or male guardians held significant authority over their daughters' marriages. Marriages were often arranged, and a daughter's virginity was highly valued. The decision to marry off a daughter was a weighty one, involving social standing, family alliances, and economic considerations. Corinth itself was a bustling, cosmopolitan port city, known for its diverse religious practices and moral laxity, which likely contributed to the Corinthian believers' questions about appropriate Christian conduct, particularly concerning sexuality and marriage. Paul's advice, therefore, navigates these cultural norms while introducing a radical Christian perspective that prioritizes devotion to Christ above societal expectations or personal comfort, especially in light of the perceived urgency of the gospel mission.
  • Key Themes: The overarching theme of 1 Corinthians 7 is the pursuit of undistracted devotion to the Lord, regardless of one's marital status. Paul emphasizes that both marriage and singleness are legitimate and honorable states, each with its own advantages and challenges. He introduces the concept of "gift" (1 Corinthians 7:7) for either state, suggesting that one's capacity for singleness or marriage is divinely enabled. The chapter also highlights the theme of freedom in Christ, where believers are encouraged to remain in the state in which they were called (1 Corinthians 7:20), yet with an overarching focus on pleasing the Lord (1 Corinthians 7:32-35). Verse 1 Corinthians 7:38 contributes to this by affirming the goodness of marriage while elevating the potential for greater spiritual focus in singleness.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • giveth in marriage (Greek, ekgamízō, G1547): This verb specifically means "to marry off a daughter" or "to give in marriage." It highlights the agency of the father or guardian in the decision-making process concerning the virgin's marital status. The KJV's inclusion of "[her]" correctly interprets the implied feminine object, underscoring the patriarchal context of the decision.
  • well (Greek, kalōs, G2573): An adverb derived from kalos (good, beautiful, honorable), kalōs signifies doing something in a good, right, or honorable manner. When Paul says "doeth well," he is affirming that the act of giving a virgin in marriage is a morally sound and commendable action, aligning with God's original design for marriage and societal norms. It is a positive assessment, not merely a neutral one.
  • better (Greek, kreîsson, G2908): This is the neuter form of kreíttōn, a comparative adjective meaning "better," "more excellent," or "superior." Crucially, this "better" is not a moral judgment implying that marriage is inherently bad or sinful. Instead, it denotes a practical advantage or a higher degree of suitability for a particular purpose. In this context, the "better" refers to the increased capacity for undistracted devotion to the Lord that singleness can afford, as outlined in the preceding verses of 1 Corinthians 7.

Verse Breakdown

  • "So then he that giveth [her] in marriage doeth well": This clause affirms the goodness and propriety of marriage. Paul acknowledges that for a father or guardian to arrange or permit his daughter's marriage is a commendable act. It is not a sin, nor is it an inferior spiritual choice in a moral sense. This statement safeguards the institution of marriage as a divine ordinance, countering any potential Gnostic or ascetic tendencies that might disparage it.
  • "but he that giveth [her] not in marriage doeth better": This contrasting clause introduces the comparative advantage of singleness. The conjunction "but" (G1161, dé) signals a transition to an alternative, more advantageous path. "Doeth better" does not imply moral superiority but rather a functional or strategic advantage. For Paul, this advantage lies in the freedom from worldly anxieties and the increased capacity for undivided devotion to the Lord, particularly in light of the "present distress" and the urgency of the gospel mission. It suggests that while marriage is good, singleness can, for some, facilitate a deeper and more focused commitment to spiritual pursuits.

Literary Devices

Paul employs a Comparative Structure in this verse, presenting two options—giving a virgin in marriage versus not giving her in marriage—and evaluating them with the terms "well" and "better." This rhetorical device allows him to affirm the validity and goodness of one choice while simultaneously highlighting the practical advantages of the other. The use of Antithesis ("doeth well" vs. "doeth better") creates a clear distinction, drawing the reader's attention to the nuanced preference Paul expresses. This is not a stark dichotomy of right and wrong but a spectrum of good to better, emphasizing a pragmatic rather than a prescriptive theological stance. The verse also functions as a Summary Statement, encapsulating Paul's broader argument in 1 Corinthians 7 that while marriage is honorable, singleness can offer a unique opportunity for undistracted service to God.

THEOLOGICAL AND THEMATIC CONNECTIONS

Paul's counsel in 1 Corinthians 7:38 is profoundly theological, underscoring the Christian's ultimate allegiance to God's kingdom above all earthly concerns. It affirms the goodness of marriage as a divine institution, yet it simultaneously elevates the potential for singleness to facilitate a more focused and undistracted devotion to Christ and His mission. This is not a denigration of marriage but a recognition of the unique spiritual freedom that singleness can afford, especially in times of spiritual urgency or persecution. The "better" is not about moral superiority but about strategic advantage for kingdom purposes, encouraging believers to discern their individual calling and gift from God, prioritizing what best enables them to serve Him with undivided hearts. Ultimately, the verse challenges believers to evaluate all life choices through the lens of their primary calling: to glorify God and advance His kingdom.

REFLECTION AND APPLICATION

First Corinthians 7:38 offers profound wisdom for navigating significant life decisions, particularly concerning relationships and vocational calling. It liberates believers from the pressure to conform to societal expectations regarding marriage, affirming that both marriage and singleness are honorable paths before God. The core principle is not to choose one state over the other as inherently superior, but to prayerfully discern which path best enables an individual to serve the Lord with the most undivided devotion and effectiveness for His kingdom. This requires honest self-assessment of one's spiritual gifts, passions, and the specific season of life. Whether married or single, the Christian's ultimate aim is to live a life that glorifies God, and this verse encourages us to consider how our relational status can best facilitate that aim, recognizing that for some, singleness offers a unique capacity for focused ministry and spiritual pursuit.

Questions for Reflection

  • How does my current relational status (married, single, divorced, widowed) enable or hinder my undistracted devotion to the Lord?
  • In what ways might I be prioritizing societal or personal expectations about marriage over God's specific calling for my life?
  • How can I cultivate a heart of "undivided devotion" to Christ, regardless of my marital status?
  • What specific opportunities for service or spiritual growth might singleness or marriage uniquely offer me, and how can I maximize them for God's glory?

FAQ

Does 1 Corinthians 7:38 mean that singleness is always morally superior to marriage?

Answer: No, the verse does not imply that singleness is morally superior to marriage. Paul explicitly states that giving a virgin in marriage "doeth well," affirming marriage as a good and honorable institution. The term "better" (Greek, kreîsson) in this context refers to a practical advantage or a greater suitability for a specific purpose, not a moral judgment. Paul's emphasis throughout 1 Corinthians 7 is on the ability to serve the Lord with undivided devotion. For some, singleness offers fewer worldly distractions and more freedom to focus solely on God's work, especially in times of "present distress" (1 Corinthians 7:26). Therefore, "better" is a functional assessment related to spiritual focus, not a moral condemnation of marriage.

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 7:38 directly addresses practical decisions about marriage and singleness, its underlying principle points to the ultimate supremacy of Christ and His kingdom. Paul's counsel for "undivided devotion" (1 Corinthians 7:35) finds its ultimate fulfillment in Jesus Christ, who lived a life of perfect, undivided devotion to the Father. Jesus Himself exemplified a life of singleness, fully committed to His redemptive mission, demonstrating that one's relational status is secondary to one's relationship with God and obedience to His will. His teachings, such as those on "eunuchs for the sake of the kingdom of heaven" (Matthew 19:12), foreshadow Paul's emphasis on singleness as a viable and sometimes advantageous path for radical discipleship. Ultimately, both marriage and singleness, when lived out in Christ, become avenues through which believers can reflect the self-giving love of God and participate in the advancement of His eternal kingdom, which is consummated in the marriage supper of the Lamb (Revelation 19:7-9), where Christ is the glorious Bridegroom and the Church His pure bride.

Copy as

Commentary on 1 Corinthians 7 verses 36–38

In this passage the apostle is commonly supposed to give advice about the disposal of children in marriage, upon the principle of his former determination. In this view the general meaning is plain. It was in that age, and those parts of the world, and especially among the Jews, reckoned a disgrace for a woman to remain unmarried past a certain number of years: it gave a suspicion of somewhat that was not for her reputation. "Now," says the apostle, "if any man thinks he behaves unhandsomely towards his daughter, and that it is not for her credit to remain unmarried, when she is of full age, and that upon this principle it is needful to dispose of her in marriage, he may use his pleasure. It is no sin in him to dispose of her to a suitable mate. But if a man has determined in himself to keep her a virgin, and stands to this determination, and is under no necessity to dispose of her in marriage, but is at liberty, with her consent, to pursue his purpose, he does well in keeping her a virgin. In short, he that gives her in marriage does well; but he that keeps her single, if she can be easy and innocent in such a state, does what is better; that is, more convenient for her in the present state of things, if not at all times and seasons." Note, 1. Children should be at the disposal of their parents, and not dispose of themselves in marriage. Yet, 2. Parents should consult their children's inclinations, both to marriage in general and to the person in particular, and not reckon they have uncontrollable power to do with them, and dictate to them, as they please. 3. It is our duty not only to consider what is lawful, but in many cases, at least, what is fit to be done, before we do it.

But I think the apostle is here continuing his former discourse, and advising unmarried persons, who are at their own disposal, what to do, the man's virgin being meant of his virginity. Tērein tēn heautou parthenon seems to be rather meant of preserving his own virginity than keeping his daughter a virgin, though it be altogether uncommon to use the word in this sense. Several other reasons may be seen in Locke and Whitby, by those who will consult them. And it was a common matter of reproach among Jews and civilized heathens, for a man to continue single beyond such a term of years, though all did not agree in limiting the single life to the same term. The general meaning of the apostle is the same, that it was no sin to marry, if a man thought there was a necessity upon, to avoid popular reproach, much less to avoid the hurrying fervours of lust. But he that was in his own power, stood firm in his purpose, and found himself under no necessity to marry, would, at that season, and in the circumstances of Christians at that time, at least, make a choice every way most for his own conveniency, ease, and advantage, as to his spiritual concerns. And it is highly expedient, if not a duty, for Christians to be guided by such a consideration.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 36–38. Public domain.
Copy as
Shepherd of HermasAD 160
Shepherd of Hermas, Similitude 9
"Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest?" "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God."
Clement of AlexandriaAD 215
The Stromata Book 4
Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord."
TertullianAD 220
On Modesty
Thus he pronounces that the "preserver of a virgin" doeth" better" than her "giver in marriage." Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood.
Methodius of OlympusAD 311
In marriage doeth well; but he that giveth her not in marriage doeth bet ter."
AmbrosiasterAD 384
COMMENTARY ON PAUL’S EPISTLES
The one who refrains from marriage does better because he earns merit for her with God and delivers her from the cares of this world.
Ambrose of MilanAD 397
Letters 41-50, Letter 42, 3
The one is bound by the chains of marriage, the other is free from chains; the one is under the Law, the other under Grace. Marriage is good, for thereby the means of continuing the human race has been devised, but virginity is better, for thereby the heritage of the heavenly kingdom is regained, and the mode of attaining to heavenly rewards discovered.
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.
Copy as

Continue studying 1 Corinthians 7:38 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.

Read & Compare

Commentaries

Original Language & Research

Sermons, Hymns & Audio

TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.