1 Corinthians 7:17-20: Remain in Slavery?
The difficulty with which 1 Corinthians 7:17 and 20 present us arises
primarily from the surrounding verses in the paragraph (1 Cor 7:17-24).
In 1 Corinthians 7:21 the situation chosen as an illustration is that
of slavery. In 1 Corinthians 7:17 the various situations in which persons
found themselves when they were called to faith in Christ are understood
as assigned or apportioned by the Lord, and they are told to remain in
those situations. That instruction is given further weight in the sentence
"This is the rule I lay down in all the churches" (1 Cor 7:17).
In light of these statements, Paul has often been charged not only with
failure to condemn the evil system of slavery, but indeed with abetting
the status quo. These charges can be demonstrated to be invalid when the
paragraph which contains this text is seen within the total context of
1 Corinthians 7 and in light of the historical situation as Paul perceived
In 1 Corinthians 7 Paul is dealing with questions about marriage, the
appropriate place for sexual expression, the issue of divorce and remarriage,
all in response to a pervasive view in the church which rejected or demeaned
the physical dimension of male-female relationships. In the immediately
preceding paragraph (1 Cor 7:12-16), Paul's counsel to believers who are
married to unbelievers is twofold: (1) If the unbelieving partner is willing
to remain in the marriage, the believer should not divorce (and thus reject)
the unbelieving partner; for that person's willingness to live with the
believer may open him or her to the sanctifying power of God's grace through
the believing partner (1 Cor 7:12-14). (2) If the unbeliever does not
want to remain in the union, he or she should be released from the marriage.
Though the partner may be sanctified through the life and witness of the
believer, there is no certainty, especially when the unbeliever desires
separation (1 Cor 7:15-16).
Having recognized the possibility, and perhaps desirability, of this exception
to his general counsel against divorce, Paul reaffirms what he considers
to be the norm ("the rule I lay down in all the churches"):
that one should remain in the life situation the Lord has assigned and
in which one has been called to faith (1 Cor 7:17). In light of exceptions
to general norms throughout this chapter, it is probably unwise to take
the phrase "the place in life that the Lord has assigned" too
literally and legalistically, as if each person's social or economic or
marital status had been predetermined by God. Rather, Paul's view seems
to be similar to the one Jesus takes with regard to the situation of the
blind man in John 9. His disciples inquire after causes: Is the man blind
because he sinned or because his parents sinned (Jn 9:2)? Jesus' response
is essentially that the man's blindness is, within the overall purposes
of God, an occasion for the work of God to be displayed (Jn 9:3).
For Paul, the life situations in which persons are encountered by God's
grace and come to faith are situations which, in God's providence, can
be transformed and through which the gospel can influence others (such
as unbelieving partners).
The principle "remain in the situation" is now given broader
application to human realities and situations beyond marriage. The one
addressed first is that of Jews and Gentiles (1 Cor 7:18-19). The outward
circumstances, Paul argues, are of little or no significance ("Circumcision
is nothing and uncircumcision is nothing"). They neither add to nor
detract from one's calling into a relationship with God, and therefore
one's status as Jew or Gentile should not be altered. (It should be noted
here that under the pressure of Hellenization, some Jews in the Greek
world sought to undo their circumcision [1 Maccabees 1:15]. And we know
from both Acts and Galatians that Jewish Christians called for the circumcision
of Gentile Christians.)
Once again, it is clear that the general norm, "remain in the situation,"
is not an absolute law. Thus we read in Acts 16:3 that Paul, in light
of missionary needs and strategy, had Timothy circumcised even though
Timothy was already a believer. Paul's practice in this case would be
a direct violation of the rule which he laid down for all the churches
(1 Cor 7:17-18), but only if that rule had been intended as an absolute.
Paul now repeats the rule "Each one should remain in the situation
which he was in when God called him" (1 Cor 7:20), and applies it
to yet another situation, namely, that of the slave. Paul does not simply
grab a hypothetical situation, for the early church drew a significant
number of persons from the lower strata of society (see 1 Cor 1:26-27).
So Paul addresses individuals in the congregation who were of the large
class of slaves existing throughout the ancient world: "Were you
a slave when you were called?" (that is, when you became a Christian).
The next words, "Do not let it trouble you," affirm that the
authenticity of the person's new life and new status as the Lord's "freedman"
(1 Cor 7:21-22) cannot be demeaned and devalued by external circumstances
such as social status.
As in the previous applications of the norm ("remain in the situation"),
Paul immediately allows for a breaking of the norm; indeed, he seems to
encourage it: "although if you can gain your freedom, do so"
(1 Cor 7:21; note the RSV rendering: "avail yourself of the opportunity").
As footnotes in some contemporary translations indicate (TEV, RSV), it
is possible to translate the Greek of verse 21 as "make use of your
present condition instead," meaning that the slave should not take
advantage of this opportunity, but rather live as a transformed person
within the context of continuing slavery. Some scholars support this rendering,
since it would clearly illustrate the norm laid down in the previous verse.
However, we have already noted that Paul provides contingencies for much
of his instruction in chapter 7, and there is no good reason to doubt
that Paul supported the various means for emancipation of individual slaves
that were available in the Greco-Roman world.
And yet, Paul's emphasis in the entire chapter, as in the present passage,
is his conviction that the most critical issue in human life and relations
and institutions is the transformation of persons' lives by God's calling.
External circumstances can neither take away from, nor add to, this reality.
The instruction to remain in the situation in which one is called to faith
(which Paul repeats several more times, in 1 Cor 7:24, 26, 40, and for
which he also grants contingencies, in 1 Cor 7:28, 36, 38) can be understood
as a missiological principle. To remain in the various situations addressed
by Paul provides opportunity for unhindered devotion and service to the
Lord (1 Cor 7:32-35), or transforming witness toward an unbelieving marriage
partner (1 Cor 7:12-16), or a new way of being present in the context
of slavery as one who is free in Christ (1 Cor 7:22-23).
The transforming possibilities of this latter situation are hinted at
elsewhere in Paul's writings. Masters who have become believers are called
on to deal with their slaves in kindness and to remember that the Master
who is over them both sees both as equals (Eph 6:9). The seeds of the
liberating gospel are gently sown into the tough soil of slavery. They
bore fruit in the lives of Onesimus, the runaway slave, and Philemon,
his master. The slave returns to the master, no longer slave but "brother
in the Lord" (Philem 15-16).
Note too that the three relational spheres which Paul addresses in 1 Corinthians
7--male-female, Jew-Gentile (Greek), slave-free--are brought together
in that high-water mark of Paul's understanding of the transforming reality
of being in Christ: "There is neither Jew nor Greek, slave nor free,
male nor female, for you are all one in Christ Jesus" (Gal 3:28).
As a rabbi, Paul had given thanks daily, as part of the eighteen benedictions
to God, that he had not been born as a Gentile, a slave or a woman. It
was his experience of Christ that led him to recognize that these distinctions
of superior and inferior were abolished in the new order of things inaugurated
in Christ. Surely in this vision the seeds were sown for the ultimate
destruction of slavery and all other forms of bondage.
Finally, Paul's understanding of the historical situation in which he
and the church found themselves provides another key for his instruction
that believers should remain where they are. He, together with most other
Christians, was convinced that the eschaton, the climax of God's redemptive
intervention, was very near. Statements in 1 Cor 7:26 ("because of
the present crisis") and 1 Cor 7:29 ("the time is short")
underline that conviction. This belief created a tremendous missionary
urgency. The good news had to get out so that as many as possible could
yet be saved (see 1 Cor 10:33). This expectation of the imminent end was
surely an important factor for the Pauline norm "remain where you