1 Corinthians 7:28

1Co 7:28. Τῇ σαρκὶ, in the flesh) Not in the spirit, to which the trouble is sin—but in this present case here there is no sin.—ἐγὼ δὲ, but I) He writes to them with the affection of a father, 1Co 7:32.—φείδοααι, I spare) It is more difficult and requires greater firmness to regulate well the state of marriage, than of celibacy.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:28. Οὐχ ἥμαρτες] But should it be the case that thou shalt have married, thou hast not sinned therein. Comp Matthiae, p. 1203; Buttmann, neut. Gr. p. 172 [E. T. 199]. Hofmann is wrong here also (comp on 1Co_7:11) in holding that ἐὰν δὲ καί means: but if already actually, etc.

γήμῃ ἡ παρθ.] Here as in 1Ti_5:11 the term γαμεῖν is applied, indeed, to the woman (see on 1Co_7:39), but without violation of rule, since it is not joined with an accusative. Comp Fritzsche, a[1206] Marc. p. 424.

τῇ σαρκί] not in the ethical sense, but (comp Gal_4:13) for the material, animal part of mans nature. In troublous times the married man is exposed to special anguish from sufferings of this kind (hunger, nakedness, sickness, misusage, banishment, etc.). Whether we have here a dative of appropriation (trouble for the flesh; see on 1Co_12:7; Bernhardy, p. 88), or whether it belongs to the verb, cannot well be determined.

ἐγὼ δὲ ὑμ. φείδομαι] but I, for my part, deal tenderly towards you, in advising you rather to remain unwedded; for by this advice, if you will follow it, I spare you from such θλῖψις.

[1206] d refers to the note of the commentator or editor named on the particular passage.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_7:28

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.

If thou marry, or, If thou shalt have married, thou didst not sin; and if a virgin shall have married, she did not sin. Marriage is inexpedient, not sinful. It is not because there is any thing wrong in getting married that Paul dissuades from it, but because such shall have trouble (θλῖψις, suffering) in the flesh; that is, external, as opposed to inward or spiritual afflictions. The reference is to the afflictions which must attend marriage in times of trouble. The word flesh is often used in this sense for what is external. Joh_6:63; Eph_6:5; 2Co_11:18. But I spare you. The design of my dissuading you from marriage is to spare you these sufferings.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

I would your weakness were provided for.

By the (flesh) he understandeth what things forever belong to this present life, for marriage bringeth with it many discommodities: so that he bendeth more to a sole life, not because it is a service more agreeable to God than marriage is, but for those discommodities, which (if it were possible) he would wish all men to be void of, that they might give themselves to God only.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

trouble in the flesh--Those who marry, he says, shall incur "trouble in the flesh" (that is, in their outward state, by reason of the present distress), not sin, which is the trouble of the spirit.

but I spare you--The emphasis in the Greek is on "I." My motive in advising you so is, to "spare you" such trouble in the flesh. So ALFORD after CALVIN, BENGEL, and others. ESTIUS from AUGUSTINE explains it, "I spare you further details of the inconveniences of matrimony, lest even the incontinent may at the peril of lust be deterred from matrimony: thus I have regard for your infirmity." The antithesis in the Greek of "I . . . you" and "such" favors the former.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 28. But, and if thou marry] As there is no law against this, even in the present distress, thou hast not sinned, because there is no law against this; and it is only on account of prudential reasons that I give this advice.

And if a virgin marry] Both the man and the woman have equal privileges in this case; either of them may marry without sin. It is probable, as there were many sects and parties in Corinth, that there were among them those who forbade to marry, 1Ti 4:3, and who might have maintained other doctrines of devils besides. These persons, or such doctrines, the apostle has in view when he says, They may marry and yet not sin.

Trouble in the flesh] From the simple circumstance of the incumbrance of a family while under persecution; because of the difficulty of providing for its comfort and safety while flying before the face of persecution.

But I spare you.] The evil is coming; but I will not press upon you the observance of a prudential caution, which you might deem too heavy a cross.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

28. But if thou shouldest even marry. As there was a danger of one’s thinking from the preceding statement, that he tempted God, if he knowingly and willingly bound himself to marriage, (as that would be to renounce his liberty,) he removes this scruple; for he gives liberty to widows to marry, and says, that those that marry do not sin. The word even also seems to be emphatic — to intimate, that even though there be no positive necessity urging to it, the unmarried are not prohibited from marrying whenever they may see fit.

And if a virgin marry Whether this is an amplification, or simply an illustration, this, in the first place, is beyond all controversy, that Paul designed to extend the liberty of marriage to all. Those who think that it is an amplification, are led to think so by this, that it seems to approach nearer to a fault, and is more open to reprehension, or at least has more occasion of shame, to loose the virgin girdle (as the ancients express themselves) than, upon the death of a husband, to enter into a second marriage. The argument then would be this: “If it is lawful for a virgin to marry, much more may widows.” I am rather of opinion, that he makes both equal in this way: “As it is allowable for a virgin, so is it for widows also.” For second marriages among the ancients were not without some mark of reproach, as they adorned those matrons, who had contented themselves with one marriage during their whole life, with a chaplet of chastity — an honor that tended to reflect reproach upon those that had married repeatedly. And it is a well known saying of Valerius, that “it betokens a legitimate excess when a second marriage is desired.” The Apostle, therefore, makes virgins and widows alike as to liberty of marriage.

Nevertheless such shall have trouble in the flesh. He frequently repeats the reason why he leans more to the side of celibacy in his exhortations, lest he should seem to prefer the one condition to the other on its own account, rather than on account of its consequences. He says, that there are many troubles that are connected with the married life, and that on that account he wishes all to be free from marriage, who desire to be exempt from troubles. When he says, that they will have trouble of the flesh, or in the flesh, he means, that the anxieties and distresses in which married persons are involved arise from the affairs of the world. The flesh, therefore, is taken here to mean the outward man. To spare means to indulge, or to wish them to be exempted from the troubles that are connected with marriage. “I am desirous to make provision for your infirmity, that you may not have trouble: now marriage brings with it many troubles. This is the reason why I should wish you not to require to marry — that you may be exempt from all its evils.” Do not, however, infer from this that Paul reckons marriage to be a necessary evil for those troubles of which he speaks do not arise so much from the nature of marriage, as from the corruption of it, for they are the fruits of original sin.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28) But and if thou marry.—Better, If, however, thou hast married. The teaching here is not for some who will, after this advice, persist in marrying, but the reference is still to those who are actually married, and a further and clearer statement to them that the question is not one of sin, but merely of desirability.

If a virgin marry.—In the original it is emphatically “If the virgin have married.” It is possible that in the letter from Corinth some particular case was referred to in which a Christian parent had scruples as to allowing his daughter to marry, and while dealing, in reply, with the subject generally, the Apostle refers immediately here to the particular case which had given rise to the inquiry. He says that if she have married she will have committed no sin; but that she and those who, like her, have married, will have troubles in the flesh, i.e., earthly troubles. It is not a spiritual question.

But I spare you.—This might, at first sight, seem to imply that he does not desire to harass them by any detail of their troubles just referred to; but the true meaning, however, is that the Apostle states his desire in giving this advice is to spare them their troubles. Matrimony will involve you in earthly troubles when the expected distress comes: therefore, in advising you to remain unmarried, my desire is to spare you them.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. trouble in the flesh] Tribulation, either as Monica, when she saw her son Augustine falling into sin and infidelity, or as many other Christian parents whose souls the ‘sword’ of the executioner was destined to ‘pierce through,’ as they beheld the martyrdom of their children.

but I spare you] Either (1) the Apostle from his tenderness towards them spares them the recital of the many sorrows that will befall them, or (2) he is anxious to spare them the sorrows themselves.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

But and if thou marry, thou sinnest not,.... If a man that has never been married, or one that has, if legally loosed from his wife, thinks fit to marry, he commits no sin, he breaks no law of God, far from it; marriage is honourable in all. The apostle would be understood, that in the advice he before gives, he is not dissuading from marriage, as a thing sinful and criminal; only that it was more advisable to such as could to abstain from it, under the present circumstances of things; and what he says of a man holds equally true of a virgin:

and if a virgin marry, she hath not sinned; the one may as lawfully marry as another; there is no law forbidding virgins to marry, any more than young men; and if they think fit to enter into such a state, they break no law of God, and consequently sin not:

nevertheless such shall have trouble in the flesh; that is, such young men and virgins, who choose to marry, and who generally promise themselves a great deal of pleasure, shall meet with a great deal of trouble; and that even where they expected the most satisfaction and delight, "in the flesh"; the body, the outward man, and external circumstances of life. This "trouble" is the same with the present necessity before mentioned, the persecutions and tribulations the saints should suffer in the flesh, for the sake of Christ and his Gospel; not that married persons should be the only ones that should have trouble in this way, but that such persons would be less able to bear it, or to escape from it. Moreover, this may be extended to all the sorrows, troubles, and distresses which attend a married state:

but I spare you; the sense of which is, either that the apostle, out of his great tenderness to such who were inclined to marry, and could not contain, just gave this hint, that such should have trouble in the flesh; but did not dwell upon it or enter into particulars, lest they should be discouraged from it, and fall into temptation, sin, and a snare; or because of the great respect he had to the Corinthians, he gave the above advice to keep themselves single, that they might the better bear afflictions and persecutions, for the sake of their profession, and escape many troubles which others endure.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 28. Thou hast not sinned] If any man call lawful marriage a sinful defilement, he hath the apostate dragon dwelling in him, saith Ignatius. (Epist. ad Philadelph.) And yet the Papists teach that it is a far greater sin for a priest to have a wife than to keep many harlots.

Such shall have trouble in the flesh] Mark that he saith, "in the flesh;" the delights of wedlock will be alloyed with troubles, to avoid surfeit. Before marriage people promise themselves much happiness in that estate, and think they could live together with all delight; but after, they see they are deceived, and therefore need to go to school to learn how to behave themselves one toward another.

But I spare you] q.d. No more of that; and yet I’ll show you a way how you may escape, or at least mitigate those troubles in the flesh. Thus this First Epistle of Paul to the Corinthians, though in weight of argument it be far inferior to the preceding Epistle to the Romans, yet in variety of things it ought to be judged equal, and in order of time before the other. Thesaurus sane est, imo vere mundus rerum cognitu dignissimature, as Erasmus saith of Pliny’s Natural History: surely it is a treasure, yea, a very world of things, most worthy to be understood.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Thou hast not sinned - There is no express command of God on this subject. The counsel which I give is mere advice, and it may be observed or not as you shall judge best. Marriage is honorable and lawful; and though there may be circumstances where it is advisable not to enter into this relation, yet there is no law which prohibits it. The same advice would be proper now, if it were a time of persecution; or if a man is poor, and cannot support a family; or if he has already a dependent mother and sisters to be supported by him, it would be well to follow the advice of Paul. So also when the cares of a family would take up a man’s time and efforts; when but for this he might give himself to a missionary life, the voice of wisdom may be in accordance with that of Paul; that a man may be free from these cares, and may give himself with more undivided interest and more successful toil to the salvation of man.

Such shall have trouble in the flesh - They shall have anxiety, care; solicitude, trials. Days of persecution are coming on, and you may be led to the stake, and in those fiery trials your families may be torn asunder, and a part be put to death. Or you may be poor, and oppressed, and driven from your homes, and made wanderers and exiles, for the sake of your religion.

But I spare you - I will not dwell on the melancholy theme. I will not pain your hearts by describing the woes that shall ensue. I will not do anything to deter you from acting as you deem right. If you choose to marry, it is lawful; and I will not imbitter your joys and harrow up your feelings by the description of your future difficulties and trials. The word “flesh” here denotes outward circumstances in contradistinction from the mind. They might have peace of mind, for religion would furnish that; but they would be exposed to poverty, persecution, and calamity.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

I would not have you mistake me, as if I judged marriage sinful for persons in any state or condition, or of any sex; but those that are married in any time, will find troubles about the things of this life, and those that marry in such times as these are, and you are like further to see, will meet with more than ordinary troubles of this nature: I only would spare you, and have you keep yourselves as free as you can: or:

I spare you any further discourse of that nature, not willing to torment you before the time cometh.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. If thou marry—There doubtless were those in the Corinthian Church “forbidding to marry as a sin.” While Paul, on prudential grounds, advises celibacy for the present, he discountenances the depreciation of the sacred institution as if it were an un-holiness.

Trouble—Rendered, in Mat_24:21, “tribulation.”

In the flesh—In our temporal circumstances.

Spare you—From dwelling on a topic so unpleasant as your coming troubles and the privations they demand.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

But and if thou marry, thou hast not sinned. This advice merely touches on the question of expediency, not on questions of absolute right and wrong. Such. Those who marry. Trouble in the flesh. Their marriage will in these days necessarily involve much trouble and discomfort. Common experience shows that in days of "trouble and rebuke and blasphemy" the cares and anxieties of those who have to bear the burden of many besides themselves, and those dearer to them than their own selves, are far the most trying. Perhaps St. Paul was thinking of the "Woe unto them that are with child, and to them that give suck in those days," of our Lord. (Luk_21:23) But I spare you. I desire to spare you from adding to the inevitable distress which will fall upon you in "the great tribulation travail throes of the Messiah," which we all expect.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Such will have trouble in the flesh - Many outward troubles. But I spare you - I speak as little and as tenderly as possible.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

sinned

Sin. (See Scofield "Rom 3:23").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

But shouldest thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh: and I would spare you . [the pains and sufferings which will arise by reason of your marriage ties.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

28. But and if thou marry. Still, while it seemed prudent, with impending persecution, not to marry, it was not wrong to do so. Nevertheless, those who did, should have trouble in the flesh. Anxiety and distress on account of their domestic ties.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

28. γαμήσῃς אB, γαμήσῃ A, λάβῃς γυναῖκα DEFG. Rec. γήμῃς.

28. θλίψιν δὲ τῇ σαρκί. Tribulation, either as in the case of Monica, when she saw her son Augustine falling into sin and infidelity, or as many other Christian parents whose souls the ‘sword’ of the executioner was destined to ‘pierce through,’ as they beheld the martyrdom of their children.

ἐγὼ δὲ ὑμῶν φείδομαι. The present implies habitual purpose. Either (1) the Apostle from his tenderness towards them spares them the recital of the many sorrows that will befall them, or (2) he is anxious to spare them the sorrows themselves. See note on next verse.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] Not sin, but outward trouble, will be incurred by contracting marriage, whether in the case of the unmarried man or of the virgin; and it is to spare them this, that he gives his advice. But if also (καί, of the other alternative: see ver. 21) thou shalt have married, thou didst not sin (viz. when thou marriedst); and if a virgin (if the art. is to stand, it is generic) shall have married, she sinned not; but such persons (viz. οἱ γήμαντες) shall have tribulation in the flesh (it is doubtful, as Meyer remarks, whether the dative belongs to the substantive,—trouble for the flesh,—or to the verb,—shall have in the flesh trouble): but I (emphatic—my motive is) am sparing you (endeavouring to spare you this θλῖψιν τῇ σαρκί, by advising you to keep single).

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. ἐὰν δὲ καὶ γαμήσῃς. He at once hastens to assure those who have already done what he now advises them not to do, that they have done nothing wrong: ‘But if it be that thou do marry.’ The καί, as in v. 11, intensifies the verb; if it has already gone as far as that. See Evans on this aorist.

The ‘and’ in ‘but and if’ (AV., RV.) is not a translation of the καί, but an archaic reduplication of the ‘if.’ Perhaps ‘and if’ is a corruption of ‘an if,’ for ‘an’ = ‘if,’ as in the saying ‘If ifs and ans were pots and pans,’

In this verse we have both the later (γαμήσῃς) and the classical (γήμῃ) form of the aorist. But some texts (KL, Chrys.) have altered γαμήσῃς to γήμῃς, while D E F G have λάβῃς γυναῖκα, Vulg. acceperis uxorem. In 9:21, 22 we have both κερδανῶ and κερδήσω.

οὐχ ἥμαρτες. The thought goes on to the marriage as a fact; ‘there was no sin in that.’ This sounds incongruous in English, and we must say ‘thou hast not sinned.’ Origen remarks that Paul does not say ἐὰν γαμήσῃς, καλόν.

ἡ παρθένος. If the article is genuine, it is generic: a reference to some particular case at Corinth is not likely.

θλίψιν δὲ τῇ σαρκὶ ἓξουσιν οἱ τ. ‘But affliction for the flesh will be the lot of those who act thus.’ Quum diceret, habituros tribulationem carnis, vel in carne, significat, sollicitudines et angustias, quibus conjuges implicantur, ex negotiis terrenis provenire. Caro igitur hic pro homine externo capitur (Calv.). This would be specially true in the persecutions which were to precede the Advent. As Bacon says, “He that hath wife and children hath given hostages to fortune”; and “children sweeten labours, but they make misfortunes more bitter.” Origen makes θλίψις refer specially to the wife, quoting Gen 3:16. The dative may be locative; ‘in the flesh’ (AV., RV.); tribulationem carnis (Vulg.); Pressuram carnis (Tert.); aflictionem in carne (Beza). Cf. σκόλοψ τῇ σαρκί, ‘thorn for the flesh’ (2Co 12:7).

ἐγὼ δὲ ὑμῶν φείδομαι. ‘But I for my part spare you’: this is his aim as their spiritual adviser. The emphatic ἐγώ makes ‘I won’t pain you by saying more’ an improbable interpretation. In what way does he spare them? Nolo vos illam tribulationem sentire (Herv.). Ideo quia, secundum indulgentiam conjugia non omnino prohibeo (Primasius). Atto admits both reasons, but the former is probably right, and it almost excludes the latter. He aims at keeping them from affliction by persuading them not to marry. Cf. 2Co 1:23, 2Co 12:6, 2Co 13:2.

γαμήσῃς (א B P [γαμήσῃ A] 17) rather than γήμῃς (K L, Orig. Chrys.) to agree with the following γήμῃ or λάβῃς γυναῖκα (D F, Latt. acceperis uxorem), Tert. duxeris uxorem. It is less easy to decide whether ἡ before παρθένος should be inserted (א A D E K L P) or omitted (B F G). D* F insert ἐν before τῇ σαρκί.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

I spare you [υμων φειδομαι] . Rev., "I would spare," is not warranted grammatically, but perhaps avoids the ambiguity of I spare, which might be understood : I spare you further mention of these things. The meaning is : I give you these injunctions in order to spare you the tribulation of the flesh.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.