The Meaning of 1 Corinthians 7:28 Explained

1 Corinthians 7:28

KJV: 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.

YLT: But and if thou mayest marry, thou didst not sin; and if the virgin may marry, she did not sin; and such shall have tribulation in the flesh: and I spare you.

Darby: But if thou shouldest also marry, thou hast not sinned; and if the virgin marry, they have not sinned: but such shall have tribulation in the flesh; but I spare you.

ASV: 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.

KJV Reverse Interlinear

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. 

What does 1 Corinthians 7:28 Mean?

Study Notes

sinned
Sin.
Sin, Summary: The literal meanings of the Heb. and (Greek - ἀλεκτοροφωνία sin," "sinner," etc)., disclose the true nature of sin in its manifold manifestations. Sin is transgression, an overstepping of the law, the divine boundary between good and evil Psalms 51:1 ; Luke 15:29 , iniquity, an act inherently wrong, whether expressly forbidden or not; error, a departure from right; Psalms 51:9 ; Romans 3:23 , missing the mark, a failure to meet the divine standard; trespass, the intrusion of self-will into the sphere of divine authority Ephesians 2:1 , lawlessness, or spiritual anarchy 1 Timothy 1:9 , unbelief, or an insult to the divine veracity John 16:9 .
Sin originated with Satan Isaiah 14:12-14 , entered the world through Adam Romans 5:12 , was, and is, universal, Christ alone excepted; Romans 3:23 ; 1 Peter 2:22 , incurs the penalties of spiritual and physical death; Genesis 2:17 ; Genesis 3:19 ; Ezekiel 18:4 ; Ezekiel 18:20 ; Romans 6:23 and has no remedy but in the sacrificial death of Christ; Hebrews 9:26 ; Acts 4:12 availed of by faith Acts 13:38 ; Acts 13:39 . Sin may be summarized as threefold: An act, the violation of, or want of obedience to the revealed will of God; a state, absence of righteousness; a nature, enmity toward God.

Verse Meaning

Nevertheless marrying in such a case is not sinful. Furthermore if a young woman decides to marry rather than staying single, she has not sinned. However the decision to marry may complicate her service of the Lord.
For example, suppose a single woman gets into a position where an adversary may torture her for her faith. She could face that possibility more easily than a married woman who has children for whom she has responsibility could. It is that kind of "trouble" that Paul evidently had in mind.
"One of the unfortunate things that has happened to this text in the church is that the very pastoral concern of Paul that caused him to express himself in this way has been a source of anxiety rather than comfort. Part of the reason for this is that in Western cultures we do not generally live in a time of "present distress." Thus we fail to sense the kind of care that this text represents. Beyond that, what is often heard is that Paul prefers singleness to marriage, which he does. But quite in contrast to Paul"s own position over against the Corinthians, we often read into that preference that singleness is somehow a superior status. That causes some who do not wish to remain single to become anxious about God"s will in their lives. Such people need to hear it again: Marriage or singleness per se lies totally outside the category of "commandments" to be obeyed or "sin" if one indulges; and Paul"s preference here is not predicated on "spiritual" grounds but on pastoral concern. It is perfectly all right to marry." [1]

Context Summary

1 Corinthians 7:25-40 - Counsel For Times Of Emergency
The virgin here referred to is probably the young woman who was engaged to be married, and the counsel is expressly defined to be advice, and given only under the pressure of the times, when the dissolution of all things seemed at hand. It seemed wiser not to enter upon matrimony because everything was in flux, but no sin was contracted if marriage took place, so long as it was only in the Lord, 1 Corinthians 7:39. As pilgrims we should hold all earthly things but lightly, 1 Corinthians 7:30.
The allusion of 1 Corinthians 7:31 is to the shifting scenery of a theater. The fashion of the age is like the ever-changing moving-picture films that flash before the audience and cannot be arrested or recalled. Surely the unmarried among us should ponder carefully the recommendations of 1 Corinthians 7:32-34, the first of which refers to the man and the second to the wife. Where both are Christians, however, surely there may be union in caring for the things of the Lord, that the great cause of His Kingdom may be expedited rather than hindered. But everything in this chapter, as well as the general New Testament teaching, emphasizes the absolute importance of marriage being only in the Lord, 1 Corinthians 7:39. [source]

Chapter Summary: 1 Corinthians 7

1  He discusses marriage;
4  showing it to be a remedy against sinful desires,
10  and that the bond thereof ought not lightly to be dissolved
20  Every man must be content with his vocation
25  Virginity wherefore to be embraced;
35  and for what respects we may either marry, or abstain from marrying

Greek Commentary for 1 Corinthians 7:28

But and if thou marry [εαν δε και γαμησηις]
Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with εαν — ean “But if thou also commit matrimony or get married,” in spite of Paul‘s advice to the contrary. [source]
Thou hast not sinned [ουχ ημαρτες]
Second aorist active indicative of αμαρτανω — hamartanō to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, Grammar, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin Emphatic position of τλιπσιν — thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι — skolops tēi sarki (thorn in the flesh). And I would spare you Possibly conative present middle indicative, I am trying to spare you like αγει — agei in Romans 2:4 and δικαιουστε — dikaiousthe in Galatians 5:4. [source]
Shall have tribulation in the flesh [τλιπσιν τηι σαρκι εχουσιν]
Emphatic position of τλιπσιν — thlipsin (pressure). See note on 2 Corinthians 12:7 σκολοπς τηι σαρκι — skolops tēi sarki (thorn in the flesh). [source]
And I would spare you [εγω δε υμων πειδομαι]
Possibly conative present middle indicative, I am trying to spare you like αγει — agei in Romans 2:4 and δικαιουστε — dikaiousthe in Galatians 5:4. [source]
I spare you [ὑμῶν φείδομαι]
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. [source]

Reverse Greek Commentary Search for 1 Corinthians 7:28

Romans 7:5 In the flesh [ἐν τῇ σαρκί]
Σάρξ fleshoccurs in the classics in the physical sense only. Homer commonly uses it in the plural as denoting all the flesh or muscles of the body. Later the singular occurs in the same sense. Paul's use of this and other psychological terms must be determined largely by the Old-Testament usage as it appears in the Septuagint. 1. In the physical sense. The literal flesh. In the Septuagint τὰ κρέα flesh(plural) is used where the reference is to the parts of animals slain, and αἱ σάρκες , flesh (plural) where the reference is to flesh as the covering of the living body. Hence Paul uses κρέα in Romans 14:21; 1 Corinthians 8:13, of the flesh of sacrificed animals. Compare also the adjective σάρκιμος fleshy 2 Corinthians 3:3; and Ezekiel 11:19; Ezekiel 36:26, Sept. -DIVIDER-
-DIVIDER-
2. Kindred. Denoting natural or physical relationship, Romans 1:3; Romans 9:3-8; Romans 11:14; Galatians 4:23, Galatians 4:29; 1 Corinthians 10:18; Philemon 1:16. This usage forms a transition to the following sense: the whole human body. Flesh is the medium in and through which the natural relationship of man manifests itself. Kindred is conceived as based on community of bodily substance. Therefore:-DIVIDER-
3. The body itself. The whole being designated by the part, as being its main substance and characteristic, 1 Corinthians 6:16; 1 Corinthians 7:28; 2 Corinthians 4:11; 2 Corinthians 7:5; 2 Corinthians 10:3; 2 Corinthians 12:7. Romans 2:28; Galatians 6:13, etc. Paul follows the Septuagint in sometimes using σῶμα bodyand sometimes σάρξ fleshin this sense, so that the terms occasionally seem to be practically synonymous. Thus 1 Corinthians 6:16, 1 Corinthians 6:17, where the phrase one body is illustrated and confirmed by one flesh. See Genesis 2:24; Ephesians 5:28, Ephesians 5:31, where the two are apparently interchanged. Compare 2 Corinthians 4:10, 2 Corinthians 4:11; 1 Corinthians 5:3, and Colossians 2:5. Σάρξ , however, differs from σῶμα in that it can only signify the organism of an earthly, living being consisting of flesh and bones, and cannot denote “either an earthly organism that is not living, or a living organism that is not earthly” (Wendt, in Dickson). Σῶμα not thus limited. Thus it may denote the organism of the plant (1 Corinthians 15:37, 1 Corinthians 15:38) or the celestial bodies (1 Corinthians 15:40). Hence the two conceptions are related as general and special: σῶμα bodybeing the material organism apart from any definite matter (not from any sort of matter), σάρξ , flesh, the definite, earthly, animal organism. The two are synonymons when σῶμα is used, from the context, of an earthly, animal body. Compare Philemon 1:22; 2 Corinthians 5:1-8. -DIVIDER-
-DIVIDER-
Σῶμα bodyand not σάρξ fleshis used when the reference is to a metaphorical organism, as the church, Romans 12:4sqq.; 1 Corinthians 10:16; 12:12-27; Ephesians 1:23; Ephesians 2:16; Colossians 1:18, etc. -DIVIDER-
-DIVIDER-
The σάρξ is described as mortal (2 Corinthians 4:11); subject to infirmity (Galatians 4:13; 2 Corinthians 12:7); locally limited (Colossians 2:15); an object of fostering care (Ephesians 5:29). -DIVIDER-
-DIVIDER-
4. Living beings generally, including their mental nature, and with a correlated notion of weakness and perishableness. Thus the phrase πᾶσα σάρξ allflesh (Genesis 6:12; Isaiah 49:26; Isaiah 49:23). This accessory notion of weakness stands in contrast with God. In Paul the phrase all flesh is cited from the Old Testament (Romans 3:20; Galatians 2:16) and is used independently (1 Corinthians 1:29). In all these instances before God is added. So in Galatians 1:16, flesh and blood implies a contrast of human with divine wisdom. Compare 1 Corinthians 15:50; Ephesians 6:12. This leads up to-DIVIDER-
5. Man “either as a creature in his natural state apart from Christ, or the creaturely side or aspect of the man in Christ.” Hence it is correlated with ἄνθρωπος man 1 Corinthians 3:3; Romans 6:19; 2 Corinthians 5:17. Compare Romans 6:6; Ephesians 4:22; Colossians 3:9; Galatians 5:24. Thus the flesh would seem to be interchangeable with the old man. -DIVIDER-
-DIVIDER-
It has affections and lusts (Galatians 5:24); willings (Ephesians 2:3; Romans 8:6, Romans 8:7); a mind (Colossians 2:18); a body (Colossians 2:11). -DIVIDER-
-DIVIDER-
It is in sharp contrast with πνεῦμα spirit(Galatians 3:3, Galatians 3:19; Galatians 5:16, Galatians 5:17, Galatians 5:19-24; Galatians 6:8; Romans 8:4). The flesh and the spirit are thus antagonistic. Σάρξ fleshbefore or in contrast with his reception of the divine element whereby he becomes a new creature in Christ: the whole being of man as it exists and acts apart from the influence of the Spirit. It properly characterizes, therefore, not merely the lower forms of sensual gratification, but all - the highest developments of the life estranged from God, whether physical, intellectual, or aesthetic. -DIVIDER-
-DIVIDER-
It must be carefully noted:-DIVIDER-
1. That Paul does not identify flesh and sin. Compare, flesh of sin, Romans 8:3. See Romans 7:17, Romans 7:18; 2 Corinthians 7:1; Galatians 2:20. -DIVIDER-
-DIVIDER-
2. That Paul does not identify σάρξ withthe material body nor associate sin exclusively and predominantly with the body. The flesh is the flesh of the living man animated by the soul ( ψυχή ) as its principle of life, and is distinctly used as coordinate with ἄνθρωπος manAs in the Old Testament, “it embraces in an emphatic manner the nature of man, mental and corporeal, with its internal distinctions.” The spirit as well as the flesh is capable of defilement (2 Corinthians 7:1; compare 1 Corinthians 7:34). Christian life is to be transformed by the renewing of the mind (Romans 12:2; compare Ephesians 4:23). -DIVIDER-
-DIVIDER-
3. That Paul does not identify the material side of man with evil. The flesh is not the native seat and source of sin. It is only its organ, and the seat of sin's manifestation. Matter is not essentially evil. The logical consequence of this would be that no service of God is possible while the material organism remains. See Romans 12:1. The flesh is not necessarily sinful in itself; but as it has existed from the time of the introduction of sin through Adam, it is recognized by Paul as tainted with sin. Jesus appeared in the flesh, and yet was sinless (2 Corinthians 5:21).The motions of sins ( τὰ παθήματα τῶν ἁμαρτιῶν )Motions used in earlier English for emotions or impulses. Thus Bacon: “He that standeth at a stay where others rise, can hardly avoid motions of envy” (“Essay” xiv.). The word is nearly synonymous with πάθος passion(Romans 1:26, note). From πάθειν tosuffer; a feeling which the mind undergoes, a passion, desire. Rev., sinful passions: which led to sins.Did work ( ἐνηργεῖτο )Rev., wrought. See 2 Corinthians 1:6; 2 Corinthians 4:12; Ephesians 3:20; Galatians 5:6; Philemon 2:13; Colossians 1:29. Compare Mark 6:14, and see on power, John 1:12. [source]

1 Corinthians 7:25 I have no commandment of the Lord [επιταγην Κυριου ουκ εχω]
A late word from επιτασσω — epitassō old Greek verb to enjoin, to give orders to. Paul did have (1 Corinthians 7:10) a command from the Lord as we have in Matthew and Mark. It was quite possible for Paul to know this command of Jesus as he did other sayings of Jesus (Acts 20:35) even if he had as yet no access to a written gospel or had received no direct revelation on the subject from Jesus (1 Corinthians 11:23). Sayings of Jesus were passed on among the believers. But Paul had no specific word from Jesus on the subject of virgins. They call for special treatment, young unmarried women only Paul means (1 Corinthians 7:25, 1 Corinthians 7:28, 1 Corinthians 7:34, 1 Corinthians 7:36-38) and not as in Revelation 14:4 (metaphor). It is probable that in the letter (1 Corinthians 7:1) the Corinthians had asked about this problem. [source]
James 2:4 Are ye not divided in your own mind? [ου διεκριτητε εν εαυτοισ]
First aorist (gnomic) passive indicative of διακρινω — diakrinō to separate, conclusion of the third-class condition (future) in a rhetorical question in the gnomic aorist (as if past) with ou expecting an affirmative answer. For this idiom (gnomic aorist) in a conclusion of the third-class condition see 1 Corinthians 7:28. “Were ye not divided in (among) yourselves?” Cf. James 1:6; Matthew 21:21. [source]
Revelation 10:7 Then [και]
So in apodosis often (Revelation 14:10).Is finished (ετελεστη — etelesthē). First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1.The mystery of God This same phrase by Paul in 1 Corinthians 2:1; Colossians 2:2. Here apparently the whole purpose of God in human history is meant.According to the good tidings which he declared (ως ευηγγελισεν — hōs euēggelisen). “As he gospelized to,” first aorist active indicative of ευαγγελιζω — euaggelizō a rare use of the active as in Revelation 14:6 with the accusative. See the middle so used in Galatians 1:9; 1 Peter 1:12. See Amos 3:7; Jeremiah 7:25; Jeremiah 25:4 for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days. [source]
Revelation 10:7 Is finished [ετελεστη]
First aorist passive indicative of τελεω — teleō proleptic or futuristic use of the aorist as in 1 Corinthians 7:28. So also Revelation 15:1. [source]

What do the individual words in 1 Corinthians 7:28 mean?

If however also you shall have married not you did sin and shall have married the virgin she did sin tribulation in the flesh will have - such I now you am sparing
ἐὰν δὲ καὶ γαμήσῃς οὐχ ἥμαρτες καὶ γήμῃ παρθένος ἥμαρτεν θλῖψιν τῇ σαρκὶ ἕξουσιν οἱ τοιοῦτοι ἐγὼ δὲ ὑμῶν φείδομαι

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
γαμήσῃς  you  shall  have  married 
Parse: Verb, Aorist Subjunctive Active, 2nd Person Singular
Root: γαμέω  
Sense: to lead in marriage, take to wife.
ἥμαρτες  you  did  sin 
Parse: Verb, Aorist Indicative Active, 2nd Person Singular
Root: ἁμαρτάνω  
Sense: to be without a share in.
γήμῃ  shall  have  married 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: γαμέω  
Sense: to lead in marriage, take to wife.
παρθένος  virgin 
Parse: Noun, Nominative Feminine Singular
Root: παρθένος  
Sense: a virgin.
ἥμαρτεν  she  did  sin 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἁμαρτάνω  
Sense: to be without a share in.
θλῖψιν  tribulation 
Parse: Noun, Accusative Feminine Singular
Root: θλῖψις  
Sense: a pressing, pressing together, pressure.
τῇ  in  the 
Parse: Article, Dative Feminine Singular
Root:  
Sense: this, that, these, etc.
σαρκὶ  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
ἕξουσιν  will  have 
Parse: Verb, Future Indicative Active, 3rd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
οἱ  - 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
τοιοῦτοι  such 
Parse: Demonstrative Pronoun, Nominative Masculine Plural
Root: τοιοῦτος  
Sense: such as this, of this kind or sort.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
φείδομαι  am  sparing 
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular
Root: φείδομαι  
Sense: to spare.

What are the major concepts related to 1 Corinthians 7:28?

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