1 Corinthians 7:25-40 meaning

In 1 Corinthians 7:25-40, Paul continues answering the Corinthians’ questions about marriage and singleness, now focusing especially on “virgins” (unmarried women) and the practical wisdom of choosing a path that best supports faithful devotion to the Lord.

Paul’s counsel is shaped by what he calls the present distress (v.26)—an unexplained looming hardship or instability the church in Corinth would have understood—which made additional obligations and vulnerabilities more challenging. Paul begins with careful clarity: Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy (v.25).

He gives an opinion he holds rather than a command from the Lord, thus distinguishing between (1) a direction from the Lord entrusted to him and (2) apostolic counsel applied to a specific situation. Paul models humility by carefully distinguishing between his own counsel and God’s authority. He is clear, transparent, and aimed at helping people walk wisely. There is no sense of seeking control or a loyal following. This is consistent with his opening message where he urged the Corinthians to follow Christ rather than men (1 Corinthians 1:12-13, 31).

The word virgins (v.25) refers broadly to unmarried women. As their spiritual father, Paul’s counsel lands not only on the young woman but also on the household leadership that held the responsibility of her future (1 Corinthians 4:14-15).

Paul describes himself as being trustworthy by means of the mercy of the Lord. Paul was formerly an enemy of the gospel who was radically saved through Jesus’s intervention (1 Timothy 1:13, 1 Corinthians 15:9). It was because of God’s mercy that he was saved and filled with God’s Spirit. Paul credits this transformation as the reason why he became a person who is trustworthy. In particular, it is inferred that he is trustworthy to serve God by seeking the Corinthian’s best interest. This is good cause to heed his advice.

Paul applies his perspective: I think then that this is good in view of the present distress, that it is good for a man to remain as he is (v.26). The phrase present distress (v.26) signals a pressure the Corinthians recognized—perhaps persecution, economic instability, or social turmoil—something that made ordinary life more difficult. Paul does not need to specify it for us to grasp the principle: unstable seasons change what is “wise,” even if they do not change what is “right.”

Paul introduces this topic in verse 25 with the headline now concerning virgins, then gives advice that it is good for a man to remain as he is. The connection is that virgins marry men who then have the responsibility to care for and protect them. So, whatever constitutes the present distress creates a circumstance that causes Paul to say “Now is not a good time to start a family.”

When Paul says it is good for a man to remain as he is, counseling believers to avoid major life changes when circumstances are already volatile, this harmonizes with his earlier advice that they remain in the station of life they were in when they first became believers. They were to, as a general rule, stick with their current station and focus on walking faithfully with God in and through it (1 Corinthians 7:17-24).

Paul’s aim is pastoral protection. Marriage is good, but it introduces responsibilities (financial, emotional, relational) that can become especially burdensome during crisis. So Paul’s statement that it is good for a man to remain as he is is practical: choose what best positions you can to endure faithfully and serve fruitfully. This appears to be advice primarily oriented toward recognizing that major life-change should be done with proper timing.

Paul uses paired questions to cover multiple situations: Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife (v.27). The word bound refers to marriage. To be released is to have been widowed or divorced. In each case the advice is to maintain current status due to looming uncertainty.

To those already married (or pledged), the advice Do not seek to be released (v.27) is a call to covenant faithfulness. Crisis often tests our devotion. Paul’s counsel protects the stability of the home and the witness of the church.

To those not bound in marriage, Do not seek a wife. Again, this circumstantial advice is given due to difficult circumstances. It is not general advice where Paul advocates celibacy. This is made clear in the next verse, where Paul makes it clear that in spite of difficulties, marriage is still an option: But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you (v.28).

Choosing marriage is not disobedience. Marriage is a great gift God gave humanity. Paul is simply trying to spare them from avoidable difficulty. To marry in the difficulties being endured by the Corinthian believers would bring added trouble in this life.

This is somewhat ironic since Paul endures immense trouble for Christ’s sake, and considers it a privilege because of the rewards awaiting those who live faithfully (2 Corinthians 4:17). But Paul is not seeking trouble, he is seeking to be faithful to execute the call God placed on him to preach the gospel (1 Corinthians 9:16, Acts 9:15-16). The trouble comes because of his faithfulness. Paul continually calls the Corinthians to faithfulness throughout this letter, as well as the next (2 Corinthians). He is simply trying to spare them difficulties that are avoidable.

Paul widens the lens to eternity: But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none (v.29).

Paul’s phrase saying the time has been shortened likely means that Paul expects Jesus’s imminent return. This attitude is taught throughout the New Testament. Jesus echoes the sentiment directly in Revelation:

“And behold, I am coming quickly. Blessed is he who heeds the words of the prophecy of this book.”
(Revelation: 22:7)

Paul wrote letters to the believers in Thessalonica in large part to explain to them that although they should expect Jesus to return any day, they should live faithfully as though He would return. Apparently, some believers stopped working, with the idea that since Jesus was coming any minute, the effort of working was futile. Paul answered this with the admonition “if anyone is not willing to work, then he is not to eat, either” (2 Thessalonians 3:10b).

Peter tells us that the tarrying of Jesus’s return would cause some to scoff, saying this means Jesus will not come back at all:

“Know this first of all, that in the last days mockers will come with their mocking, following after their own lusts, and saying, ‘Where is the promise of His coming? For ever since the fathers fell asleep, all continues just as it was from the beginning of creation.’”
(2 Peter 3:3-4)

The phrase “last days” appears in Acts 2:17, where Peter quotes from Joel 2:28, and claims that the pouring out of the Holy Spirit on Pentecost is a fulfillment of this ancient prophecy which would occur in the “last days.” Hebrews 1:2 speaks of “these last days,” referring to the era that began after Jesus came to earth. These two verses indicate that we have been living in the “last days” since the advent and ascension of Jesus.

Paul uses the term “last days” in 2 Timothy 3:1 where he describes the rising of evil men. The context indicates that he is telling Timothy to be prepared to do spiritual conflict against such men, again indicating that the term “last days” is a phrase that includes from then until now.

We might ask, “Why then has Jesus waited so long to return?” Peter also answers that question, saying:

“The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance.”
(2 Peter 3:9)

Peter also notes that Jesus dwells outside of time, asserting that to Jesus a day is like a thousand years and a thousand years like a day (2 Peter 3:8). Jesus also mentioned a time being shortened in Matthew 24:22, referring to what Jesus called “a great tribulation” in Matthew 24:21.

When Paul says from now on those who have wives should be as though they had none he is urging believers to live with a mission-first posture. This is made clear in verse 32, where Paul says the one who is unmarried is concerned about the things of the Lord, how he may please the Lord (v. 32). So even though the husband continues to have husband duties, the time dictates a mission focus. The present distress referred to in 1 Corinthians 7:26 would seem the likely cause for Paul’s statement that the current times call for a special devotion to things of the Lord.

In verses 30 and 31, Paul continues with more behaviors that were called for due to the times of distress being endured:

• and those who weep, as though they did not weep;
• and those who rejoice, as though they did not rejoice;
• and those who buy, as though they did not possess (v.30)
• and those who use the world, as though they did not make full use of it;

Paul uses these pairs to say that diligence and focus is necessary to get through these troubling times. The Corinthian believers need to take care that they are not distracted by sorrow (to weep), celebration (to rejoice), or the accumulation of possessions (to buy or to possess).

To use the world might refer to enjoying the bounties in the earth, as there is much to enjoy in God’s creation. But Paul says these times of trouble are such that they also should not distract. Although the bounties in the earth have much to offer, believers should not be distracted for the form of this world is passing away (v.31).

The Greek noun translated form comes from “schema” from which we get the English word “scheme.” All that is in the world is passing away, along with all its schemes (2 Peter 3:10-11). The passing away of the world is directly connected to the Lord’s return (2 Peter 3:12-13). Given that a new earth is coming, in which righteousness dwells, believers should not get overly distracted by this earth.

Paul states his pastoral aim in this instruction: But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord (v.32).

We can recall that Paul opened this discourse with the introduction “Now concerning virgins” and is answering a question from the Corinthians regarding whether it is advisable to marry (1 Corinthians 7:25). He is giving his advice as a spiritual father and not a command. His desire is for those who are unmarried to remain focused on how to please the Lord and remain free from concern about caring for a family.

Presumably, the circumstances of the present distress Paul mentioned in 1 Corinthians 7:26 create added hardships in caring for a spouse and family. So Paul’s advice that it is best to remain unmarried is to help them avoid difficulty in light of the current environment.

Paul wants the Corinthians to focus on how they can please the Lord regardless of whether they get married (2 Corinthians 5:9). But the needs of caring for spouse and family cause an extra layer of burden in troubling times. He states this as: But one who is married is concerned about the things of the world, how he may please his wife, and his interests are divided (v.33, 34a).

When a spouse has to allocate their focus and concern between pleasing two rather than one, their focus is divided. The things of the world Paul has in mind would likely include housing, food, and clothing. He states in 2 Corinthians that in his striving for the gospel he often did without these basic provisions:

“I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure.”
(2 Corinthians 11:27)

The word translated please in the phrase how he may please his wife is the same as used in the prior verse in the phrase how he may please the Lord in verse 32. We please the Lord by following His commands, which includes loving others and being faithful to our spouses. Following Jesus’s commands connects us to His design for us. Husbands please wives by connecting with God’s design for marriage.

Husband and wife were designed to be one. Two becoming one reflects God’s image; God is three in one. Therefore, it is the husband’s responsibility to seek the best interest of his wife. Because the husband and wife are one, a husband who loves his wife loves his own body, according to Ephesians 5:28. Husbands are commanded to love their wife like Christ loved the church. The church is one with Christ, and Christ shepherds and protects His church. He also sanctifies her with the “washing of water with the word” (Ephesians 5:26).

Paul’s advice to unmarried women is consistent with his advice to men: The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband (v. 34b).

The Greek word translated please is again the same as in verses 32 and 34, where Paul speaks of men living to please the Lord and the husband needing to please his wife. Again, the two become one, and care for one another. The wife is to care for the man’s needs as the husband is to care for hers. In each case, this takes focus and attention. The one who is married is necessarily concerned about the things of the world. This would include feeding, clothing, and housing concerns for the family.

Paul states this as a matter of factual observation. It is just simply a reality that those with familial responsibilities have a stewardship to discharge in that regard, and that is wholly appropriate. But women who are unmarried, such as widows, and the virgin who has never been married are each free of such responsibilities. This frees them to be concerned about the things of the Lord.

This desire for unmarried people to be concerned about things of the Lord in verse 34 connects back to verse 32 where Paul said I want you to be free from concern from familial responsibilities. The absence of familial responsibility provides freedom to be concerned for things of the Lord.

Paul speaks in verse 34 of the unmarried woman’s concern—that she may be holy both in body and spirit and spoke similarly in verse 32 that the unmarried man is free to seek ways to please the Lord. Since it is clear Paul is creating a mirror image for men and women, this tells us that the way to please the Lord (v. 32) is to be holy both in body and spirit. That pleasing God requires being holy in body repeats Paul’s assertion in the previous chapter that sexual immorality is a sin against one’s own body (1 Corinthians 6:18).

To be holy in spirit is something anyone can do, married or unmarried. In fact, in Ephesians 5:22-33, Paul describes how marriage itself is an image of Christ’s relationship with the church. However, Paul’s emphasis is on focus instead of distraction: This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord (v.35).

Paul is not creating a restraint. If they decide to marry they have his blessing. He is offering counsel for their own benefit. His heart is to help them flourish. It is Paul’s judgment that in light of the “present distress” spoken of in 1 Corinthians 7:26, it is most appropriate for them to remain unmarried in order to secure undistracted devotion to the Lord.

The Greek adjective translated devotion carries the idea of steady, constant attentiveness. This constant attention of devotion is paired with the word undistracted, which emphasizes freedom from competing pulls. Paul advises that what is the best for those who are unmarried is to remain free from distractions so they might focus on devotion to the Lord.

Of course singleness is not a prerequisite for devotion. In light of passages like Colossians 3:23-24, it is clear that believers can and are exhorted to be devoted to the Lord in all they do. The Great Commission also supports this, as it includes a participle phrase that could render Jesus’s command to be “as you are going, therefore, make disciples of all nations” (Matthew 28:19). This again indicates that making disciples is to be an integral part of anything and everything a believer does.

Further, in 2 Corinthians 5:9, Paul says pleasing the Lord should be our ambition whether living in this life or the next. And in Matthew 22:37, Jesus states that the greatest commandment is to love the Lord with all our being, which would include the everyday tasks of life. Also, serving others is serving the Lord.

So, when Paul speaks of a devotion to the Lord that is undistracted, Paul’s thought would appear to relate to the allocation of time away from everyday details of life in order to focus on direct ministry in spreading the gospel and studying and teaching God’s word. Paul’s instructions to Timothy might provide insight on the kinds of activities one might take that would constitute undistracted devotion. In 1 Timothy 4:6, Paul exhorts Timothy to be “constantly nourished on the words of the faith and of the sound doctrine which you have been following.”

This would infer that extended time spent studying scripture would be an example of undistracted devotion. This would be consistent with Paul’s own experience, as he was trained in Jerusalem under the teacher Gamaliel, a teacher of the Mosaic Law, the Torah, held in great respect (Acts 5:34, 22:3). We can tell from Paul’s writings that he was deeply steeped in scripture, as he consistently quotes passages from the Old Testament and shows deep insight into them.

Paul was clear that this is advice, not command (1 Corinthians 7:25). But he has seen and heard glorious things that are so wonderful he is not allowed to repeat them (2 Corinthians 12:4). While Paul does not tell us directly what he saw and heard, when he quotes Isaiah 64:4 in 1 Corinthians 2:9 it might be that Paul is quoting from the perspective of firsthand experience in having seen the glorious future for himself that awaits those who faithfully serve the Lord.

While we do not know the circumstantial difficulties the Corinthians faced, it seems reasonable to presume that Paul’s advice includes a focus gaining rewards in the next life from being able to spend time and energy in undistracted devotion. Paul states in 2 Corinthians that he considers all the striving and difficulty he has faced as being momentary and light affliction as compared to the rewards promised to those who are faithful witnesses (2 Corinthians 4:17).

Since this instruction to remain single was advice rather than a command, Paul restates permission to marry: But if any man thinks that he is acting unbecomingly toward his virgin, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry (v.36).

The man in mind here is the father of a virgin. Paul’s phrase acting unbecomingly refers to a father who believes he is not seeking the best for his daughter. Paul defers to the father’s judgment, which was appropriate in a culture where the father’s permission was a prerequisite to marriage. The phrase if she is past her youth indicates a female that is of an age where she is eligible to marry. It is not a sin to place a daughter into marriage, even if it might be better advised to remain single.

Paul’s phrasing in the words if it must be so indicates his preference for singleness. But the father may do what he wishes; there is no guilt in seeking marriage for a daughter. Paul again repeats that marriage is honorable and permissible.

Paul offers the contrasting scenario: But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin, he will do well (v.37).

The phrase stands firm in his heart (v.37) points to settled conviction. Paul adds key qualifiers for someone who chooses singleness. First, they are under no constraint. This means there is a full acknowledgement that the choice to marry is made apart from obligation. The father has authority over his own will, meaning he made the choice on his own rather than under compulsion. He listened to Paul’s advice, but made his own decision regarding the best interests of his daughter. He just needs to make a decision based on what he has decided in his own heart, not flippantly but based on what stands firm in his heart.

In this approach, Paul exhibits the biblical pattern of self-governance, which is rooted in rule of law but with consent of the governed and a culture of “love your neighbor.” We see all three in this passage. Paul makes a distinction between what is and is not commanded (1 Corinthians 7:25). He is a spiritual authority, but leaves the choice or marriage to the parental authority, the father. And he presumes the father’s decision will be based on seeking the best interest of his daughter.

When Paul concludes he, the father will do well if the daughter remains single, he makes this a choice that is also fully acceptable. Paul summarizes both options with an intentional balance: So then both he who gives his own virgin in marriage does well, and he who does not give her in marriage will do better (v.38).

The first phrase—does well (v.38)—honors marriage as a good gift under God’s design. But then he adds will do better to the choice of remaining single. In context, this is a better choice because of the practicalities of existing hardships and the potential benefit of undistracted devotion to the Lord.

Paul’s approach here is consistent with a theme in his writings teaching believers that God has granted them the freedom to make choices, while exhorting them to gain spiritual wisdom to guide them in making the best choice. Some examples follow:

• As Paul said in the prior chapter, “All things are lawful for me, but not all things are profitable. All things are lawful for me, but I will not be mastered by anything (1 Corinthians 6:12).

• “For you were called to freedom, brethren; only do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Galatians 5:13).

• In the next chapter, Paul will say that people are free to eat whatever they desire, but need to be wise in how their choices affect others, as love for others is more important that the exercise of freedom (1 Corinthians 8:9-13).

Paul now turns his attention to widows. He acknowledges that a widow is free to marry: A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord (v.39).

He then follows this with similar advice about virgins, saying he believes it is wiser for her to remain single: But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God (v.40).

Paul again follows the principle of self-governance, ceding the making of choices to those whom he disciples while given them spiritual guidance to make the wisest choice. His objective with respect to the widows is their happiness (she is happier if she remains as she is, i.e. single). Paul repeats that this is his opinion rather than a command of God. But he adds I think I also have the Spirit of God.

In qualifying I also have the Spirit of God with the phrase I think, it makes clear that Paul is tying this statement to his opinion. He is giving an opinion rather than a command, but this opinion is wisdom guided by the Spirit of God. Therefore, Paul’s input ought to be considered carefully. There is no hint here that Paul will be personally offended if his advice is not heeded. He will not be like Ahithophel who hanged himself after Absalom did not take his advice (2 Samuel 17:23). His only concern is for the best happiness and welfare of the Corinthian believers.

The phrase bound as long as her husband lives refers to the marital bond. When asked about divorce, Jesus spoke of God’s design for marriage, which is intended to be permanent: “So they are no longer two, but one flesh. What therefore God has joined together, let no man separate” (Matthew 19:6). God allowed divorce because of the hardness of men’s hearts, but it is something He hates (Matthew 19:8, Malachi 2:16).

However, death breaks the bond. Once the bond is broken, the widow is free to remarry: if her husband is dead, she is free (v.39). And unlike a daughter still under her father’s protection, the widow is free to be married to whom she wishes. Paul only adds one boundary; she should marry someone who is in the Lord. This follows a principle Paul will express explicitly in 2 Corinthians:

“Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?”
(2 Corinthians 6:14)

Widows should use their own wisdom and discernment to choose who to marry, but they should marry another believer. Earlier in this chapter, Paul advised those who were married to unbelievers when they came to Christ to remain with their spouse if they consented. He said this sanctified the household (1 Corinthians 7:13-16). However, while this is making the best of a situation that is not ideal, it is not a circumstance that ought to be chosen.

The Greek word translated “bound together” in 2 Corinthians 6:14 is “heterozygeo” which is made from two words meaning “not the same” and “yoke” as in a harness hitching together two animals. Just as a cart drawn by two completely different animals will be unbalanced and difficult to steer, so is a marriage without a common commitment to biblical ideals. Therefore, while widows may marry, it should be only in the Lord.