1 Corinthians 7:29Meaning & Commentary from the Church Fathers

See how Paul limits even this by the shortness of time. "The time," he says, "is already shortened" (1 Cor 7:29). That is, we have already been commanded to depart from here and prepare for the exodus, while you press inward. Even if marriage brought no afflictions, one ought still to strive toward the things to come. But if it is accompanied by afflictions, what need is there to lay a burden on oneself? What necessity is there to take on such a burden, which, once taken, must be borne as though it had not been taken? "So that those who have wives," he says, "should be as though they had none." After saying something about the future, he again turns to the present. The spiritual point is that one cares for the things of her husband, while the other cares for the things of God (1 Cor 7:34). The earthly point is this: "I want you to be without cares" (1 Cor 7:32). Yet even this he leaves to their will. Whoever points out what is worthy of choice and then again compels it seems not to trust his own words. Paul, by his very yielding, urges and inclines them all the more. "I say this," he says, "for your own profit, not to put a noose upon you, but that you may serve in good order and without distraction" (1 Cor 7:35). Let virgins hear that virginity is not defined by this alone. She who cares for worldly things is not a comely virgin. After saying, "There is a difference between the married woman and the virgin" (1 Cor 7:33), the Apostle explains wherein their difference consists. He sets the distinguishing mark of the virgin and the non-virgin not in marriage or continence, but in freedom from cares in one and many cares in the other. Cohabitation is not evil, but the hindrance to philosophy. Blessed Paul shows that everything human is only an apparition and passes like a shadow or a dream, because it has nothing true or firm in itself. Is it not childish to chase a shadow, boast in a dream, and cling to what vanishes in a moment? "For the form of this world is passing away," he says. When you have heard that it is passing away, why do you still seek the goods of the world? When you have heard that everything human is only an apparition without truth, why do you willingly subject yourself to deception? Why, when you reflect on the changeability and instability of present goods, do you not despise them? Why do you not direct your desire toward those goods that are constant, firm, enduring, and subject to no change?

So also the Apostle beautifully exhorts us to use this world, but not to misuse it. For he sees that enemies are attacking fiercely, and that the end is expected.

For, he says, "the form of this world is passing away." And because this world is not firm, the present is, as the Apostle said, nothing other than a form.

It both exists in reality and at the same time is nothing. It appears for a short time and immediately passes away. If someone wished to hold it fast, he could not possibly do so.

It is like a light cloud driven by the wind in summer, casting a swiftly passing shadow.

From this comes the counsel itself, that each of us should show the clear disposition of his soul and give an example in recognizing the instructions given by God.

For even if someone wished to hold fast, as I said, everything belonging to the present age is ungraspable. This is so for two reasons.

Not only does this age pass away, but each of us who uses this world exists only for a time. Before he has gained possession of anything in the world, he departs from it.

As every man walks along some road, varied movement passes by him on that road. Of necessity, one of two things happens.

Either what passes along the road slips away from him, and what he possessed he can no longer hold, or he himself, passing onward, finally departs from this road of life.

Then he cannot hold what life gives. For man, being mortal, is attached to earthly affairs, and they too are subject to change.

Thus man, bound to things that change, is himself changed in many ways. He loses what he held, whether wealth, splendor, or joy.

Or, dying, he inflicts upon himself an irreparable change and departs from here naked, leaving what he had here and what he had placed his hopes upon.

Perhaps this will pass as an inheritance to his children. But what joy is that to him? He will no longer take part in this life, and the children will perish in the same or another way.

Therefore death is always a calamity for those attached to this world. In the end they are taken from here naked and leave behind everything they loved.

But for those who despise the things of this world, seek to obtain knowledge of the future world, and strive to do what is profitable before that future age, death when it comes brings no harm.

Rather, it transfers them from vain and unstable things into the never-waning day, into immortal life, into wealth that cannot be spent, into pure joy, into eternal glory.

It transfers them into that which truly is and abides unchanging.

May we all obtain this by the grace and love for mankind of Him Who bowed the heavens and came down for our sake.

He came not only to us, but also to the souls imprisoned in the netherworld. From there He ascended by the power of the Resurrection and the renewal of being.

Through Himself He granted us illumination, knowledge, and hope of heavenly and eternal good things. In these He is greatly glorified unto the ages of ages. Amen.

In the following verses he gives this same exhortation, freedom from earthly attachments, to people of different conditions. He does so in relation to various other occasions and forms of attachment. For example, "those who rejoice should be as though they did not rejoice." That is, they must not give themselves over to merriment so much that they forget the fleeting and changeable nature of earthly joys and gladness. "And those who buy should be as though they possessed nothing" (1 Cor 7:30). That is, they must remember that all their purchases and possessions are, so to speak, in their temporary use. They can suddenly pass out of their hands, and so on, "for the form of this world is passing away."

Lest someone say, in response to the previous words, 'Such will have affliction,' that they will also have pleasures, the Apostle cuts off expectations of pleasure by presenting time as shortened. Everything is moving toward dissolution. The Kingdom of Christ has drawn near, and we must migrate into it. Thus, if any pleasure is possible, it is momentary and only increases affliction. We must not be overly concerned only about wives, but about nothing else either. In a word, I say: those who use the world should be as though not using it, as though they had nothing. For attachment to worldly things and tormenting oneself with care over them is not the use of the world, but its abuse." To this Venerable Theophan adds, "The time is being shortened, the form is passing away. What is that to us? It means that this will be joined to such a blow upon all that everyone will forget everything. Husbands will forget wives, wives husbands, the joyful their joy, the sorrowful their sorrow. All who use any goods of the world will forget those goods. As in fright people see without seeing and hear without hearing, so it will be then. And it is at the very door, almost upon us. How can there be time then for marriage? How can there be time then for comforts and pleasures? Thus, by the words 'the time is shortened,' the Apostle places us in the same disposition as the Lord does when He says, 'Watch, for you do not know at what hour your Lord will come' (Mt 24:42). Whoever feels this hour of the Lord will no longer stop at anything earthly. He will pass wholly into that world where they neither marry nor are given in marriage."

"But this I say." By these words he both demands special attention and shows that he is beginning to explain a point not very clearly expressed, though it is necessary to know it.

He explains what the tribulation is and what the distress is. How does he explain it? By saying, "the time is shortened" and "the form of this world is passing away."

What follows from this? Let time be shortened. Let the form of the world pass away. What is that to us?

It means that this will be joined to such a shock for everyone that all will forget everything. Husbands will forget wives, wives husbands, the joyful their joy, the sorrowful their sorrow, and all who use any goods of the world those goods.

As in a fright everything is driven from consciousness, and one fear encompasses it all, so that the frightened, seeing, do not see, and hearing, do not hear, so it will be at that time.

And that time is near, already almost at the door. What place is there then for marriage? What place for any amusements and pleasures?

Would it not be better to dispose and prepare ourselves beforehand, so that that time may strike us less?

What does "the time is shortened" mean? "This present life hastens to its end, and the conclusion of the present age is near" (Theophylact).

"Lest someone say to the previous words, 'such will have tribulation,' that they will also have pleasures, the Apostle cuts off the expectation of pleasure by presenting time as shortened.

Everything is moving toward dissolution. The kingdom of Christ has drawn near. We must move into it. Therefore, if some pleasure is possible, it is momentary and only increases tribulation" (Theophylact).

"We have already been commanded to depart from here and prepare for the exodus, while you press inward, that is, you enter more deeply into this life.

If marriage were accompanied by no tribulations, even then one ought to hasten toward the future. But if it is accompanied by tribulations, what need is there to lay a burden upon oneself?

What necessity is there to impose on oneself such a burden, which, even after accepting it, must be borne as though one had not accepted it?" (Chrysostom).

Thus, by the words "the time is shortened," the Apostle places us in the same disposition as the Lord does when He says, "Watch, for you do not know at what hour your Lord is coming.

But know this, that if the master of the house had known in what watch the thief would come, he would have watched and not allowed his house to be broken into.

Therefore you also be ready, for the Son of Man is coming at an hour you do not expect" (Mt 24:42-44).

"Take heed, watch and pray, for you do not know when the time will be. It is like a man going on a journey, leaving his house and giving authority to his servants, and to each his work.

He commanded the doorkeeper to watch. Watch therefore, for you do not know when the master of the house will come, in the evening, at midnight, at cockcrow, or in the morning, lest coming suddenly he find you sleeping" (Mk 13:33-36).

The remembrance of this, once rooted and embracing the consciousness, and still more once it falls upon the feeling, changes one's view of all that exists and happens into its opposite.

Whoever feels what this hour of the Lord is will no longer stop at anything earthly. He will pass wholly into another world, where they neither marry nor are given in marriage, and where both belly and foods will be abolished.

What drives this decisive moment from memory is that we keep waiting and waiting, and it still does not come. But it will come, and it will come as the Lord said: suddenly.

Besides, it is all the same. If not that hour, then death is about to come. And the decision for us in death is the same as in that hour.

Thus, in every moment something is ready to overtake us by which our lot will be decided for the eternal ages.

"The time is shortened," therefore. There is no need for you to stretch it out into years and decades.

Shorten it to one moment, and with this thought pass from moment to moment until the end of life.

Stand in such a disposition, and then, even having a wife, you will be as though not having one. That is, you will forget everything marital, and certainly will not plan to marry if you have no wife.

"What does 'as though not having' mean? It means that they will forget the marriage bed and will not heed wives when they press them with demands to fulfill their foolish worldly desires" (Oecumenius).

"They will not be attached to them, nor will they turn all their care only to marriage and to wives" (Theophylact).