Changing our human circumstances is our human tendency and default, believing that the change would improve our lives. Perhaps, so. If you're smoking, the change by stopping is good. But the converse is not necessarily good. When I was in Singapore, I wanted to change my situation and come to the U.S. But I felt worse after arriving in Chicago. I wanted to change my situation again and go right back! When I became a Christian, I found Paul's maxim extremely helpful: Remain in the situation when God called me (1 Cor 7:17, 20, 24). It stopped my "restless wandering" (Gen 4:12, 14). Paul applies this to everyone in the church--whether married (1 Cor 7:10), divorced, widowed (1 Cor 7:8), engaged or single (1 Cor 7:25-27)--to remain in their situation when God called them.
General Rule: Remain as You Are (7:17-24)—similar to circumcised or not, or whether a slave or free
- What is the general rule or maxim that Paul repeats three times (1 Cor 7:17, 20, 24)? Why (1 Cor 7:10-13, 31, 32, 35)?
- What does Paul compare the married/unmarried distinction to (1 Cor 7:18-19, 21-23)? How would a Jew feel about 1 Cor 7:19? Are such distinctions and binary polarities important? Why (Gal 3:28)? What should a Christian's core identity be (2 Cor 5:17; Gal 2:20)?
- Why should they not be troubled or concerned about being slaves (1 Cor 7:21-22)? [How is slavery in Paul's time different from that of the antebellum South?] [Note how Paul allows for exceptions: 1 Cor 7:8-9, 10-11, 15, 26-28.]
- Whether circumcised or not (1 Cor 7:18), whether a slave or free (1 Cor 7:21-22), what should all Christians--whether single or married--be doing (1 Cor 7:19, 35)? What should they primarily know about themselves (1 Cor 7:23; 6:20)?
General Rule: Remain as You Were When Called (7:17–24). In this short section, Paul repeats 3 times the maxim that believers should remain in the condition in which they were called—their position in life at the time they first accepted the preaching of the good news about Christ. The section has the structure of a club sandwich: in between the three-layered repetition of the maxim (1 Cor 7:17, 20, 24), he inserts 2 illustrative analogies--comparing the married/unmarried distinction to the circumcised/uncircumcised (7:18–19) and slave/free distinctions (7:21–23). Such distinctions are unimportant before God.
No indication that circumcision and slavery were contested issues at Corinth. Paul merely uses these as parallel illustrations to support his counsel that they should not seek to change their marital status. It's not coincidental that these 2 illustrations, combined with the discussion of sex in the Christian life, parallel precisely the 3 elements in Paul's baptismal catechesis:
Paul's strong proclamation of the world-transforming power of the gospel (2 Cor 5:16–21). This seems like a disappointingly conservative account of the social implications of the new life in Christ. However, Paul writes under the conviction that "the present form of this world is passing away" (1 Cor 7:31b). To scramble for new social positions is like rearranging the deck chairs on the Titanic: it's a pointless exercise that only generates anxiety. His immediate pastoral concern is to set them free for wholehearted service of God wherever they are in the present time. "Let each of you remain in the condition in which you were called" means, "Bloom where you're planted; don't worry about trying to become something you are not." Paul's application was to dissuade them from abandoning their marital commitments. There's more wisdom in such counsel than in Utopian schemes for breaking free from human limitations. At the same time, the application of Paul's maxim requires discernment and the ability to know when exceptions are appropriate, as ch. 7 indicates throughout.
"Circumcision is nothing, and uncircumcision is nothing" (1 Cor 7:19) would shock his Jewish contemporaries, but it was integral to his vision for the church. The church is a community that transcends ethnic boundaries in order to unite Jew and Gentile as one new people serving one God. More shocking is Paul's punchline: What matters is neither circumcision nor uncircumcision; what matters is "obeying the commandments of God" (1 Cor 7:19). But circumcision is one of the commandments of God (Gen 17:9–14)! If obeying the commandments is crucial, how can circumcision be unimportant? Paul offers no explanation here since the present argument is not dealing with the problem of Jewish identity. His statement presupposes that the Law is to be read anew through a different hermeneutical lens, since Christ is the telos of the Law (Rom 2:25–29; 8:1–4; 10:1–13; 13:8–10). The Gentile Christians would acknowledge the force of Paul's argument. Becoming a Christian didn't require them to change their ethnic status by becoming Jews first. Thus, there's no reason for them to change their marital status.
7:21–23 is problematical, because it urges Christian slaves to remain contentedly in their slave status. Here the "conservatism" of Paul plays into the hands of oppressive social forces. But consider what ancient slavery is and how Paul uses the illustration in his argument. Slavery in the ancient Greco-Roman world was pervasive, and wasn't invariably perceived as oppressive. To Americans slavery is what was practiced in the antebellum South, but the ancient reality was more complicated. Slavery provided for many not only economic security, but also upward social mobility. The slave of a powerful master could be honorable, and slaves were sometimes highly educated and entrusted with major administrative responsibility (4:1–5). That's why "slave of Christ" (1 Cor 7:22) is an honorable designation, and a position of some authority. Yes, some slaves were treated badly, and many sought emancipation when possible, such as saving money to buy their way out of slavery. The emancipated slave was still not a free-born citizen, but a "freedman" (apeleutheros), who often remained attached to the service of his or her former master. Many early Christian converts came from these lower ranks of society, being either slaves or former slaves. Christianity may appeal especially to people of low social status who were nonetheless relatively well-educated or economically successful.
Against this background, slaves when called by God shouldn't "be concerned about it." The explanation (1 Cor 7:22–23) recalls the status reversal in 1:26–29). The "bought with a price" metaphor (1 Cor 7:23) was in 1 Cor 6:20: Through his death Christ has paid the price to redeem those whom he has called. This transaction results in a reversal of relative status within Christ's household. The slave becomes "a freed person [apeleutheros] belonging to the Lord," whereas the one who was free (eleutheros) when called becomes a "slave of Christ" (1 Cor 7:22)--the former slave is accorded the higher rank! All, regardless of wordly social status, are now under the authority of Christ. Thus, Paul insists that those who have been "bought" out of slavery by Christ's death should not "become slaves of human masters." Paul means that they should live their lives, whatever their outward station, as people devoted to the service of Christ.
Deploying such language dramatically destabilizes the symbolic world of the ancient slave system. The sociopolitical order would be swept away in the immediate future by God's eschatological judgment. When that didn't occur, the metaphorical reversals of the present passage only serves to undermine the system from within and to prepare the way for the withering away of slavery as a social institution in later Christian civilization.
The traditional interpretation of 1 Cor 7:21b is surprisingly: "Even if you can gain your freedom, make use of your present condition [slavery] now more than ever" (NRSV). But the interpretation of the RSV, NIV, NEB, JB, and NRSV footnote is to be preferred: "Were you a slave when you were called? Do not let that trouble you; but if a chance of liberty should come, take it" (NEB). This fits the pattern throughout ch. 7: remain as they are but then allows exceptions for various reasons (1 Cor 7:8–9, 10–11, 12–15, 26–28). The exception here is the slave's opportunity to gain freedom. Paul isn't insisting that people must remain in their present status, even to the extent of refusing emancipation (which would have been legally impossible). His point—to say it once more—is that they should not be troubled about their present social location but focus their attention on serving God, wherever they stand in the social order.
The married shouldn't abandon their marriages and that the unmarried shouldn't necessarily be urgently seeking partners is Paul's point. In the 21st century, the analogy may be opaque and troubling, but Paul's original audience would've found it clear and reassuring. Paul's basic advice: relax and "remain with God" (1 Cor 7:24) wherever you find yourself.
- As many of you were baptized into Christ have clothed yourselves with Christ.
- There is no longer Jew or Greek [cf. 1 Cor 7:18–19]: Black, white, brown, yellow.
- there is no longer slave or free, [cf. 1 Cor 7:21–23]: Rich/poor.
- there is no longer male and female; [cf. the rest of 1 Cor. 7]: Find your identity in Christ, not in gender.
- for all of you are one in Christ Jesus (Gal 3:27–28).
Paul's strong proclamation of the world-transforming power of the gospel (2 Cor 5:16–21). This seems like a disappointingly conservative account of the social implications of the new life in Christ. However, Paul writes under the conviction that "the present form of this world is passing away" (1 Cor 7:31b). To scramble for new social positions is like rearranging the deck chairs on the Titanic: it's a pointless exercise that only generates anxiety. His immediate pastoral concern is to set them free for wholehearted service of God wherever they are in the present time. "Let each of you remain in the condition in which you were called" means, "Bloom where you're planted; don't worry about trying to become something you are not." Paul's application was to dissuade them from abandoning their marital commitments. There's more wisdom in such counsel than in Utopian schemes for breaking free from human limitations. At the same time, the application of Paul's maxim requires discernment and the ability to know when exceptions are appropriate, as ch. 7 indicates throughout.
"Circumcision is nothing, and uncircumcision is nothing" (1 Cor 7:19) would shock his Jewish contemporaries, but it was integral to his vision for the church. The church is a community that transcends ethnic boundaries in order to unite Jew and Gentile as one new people serving one God. More shocking is Paul's punchline: What matters is neither circumcision nor uncircumcision; what matters is "obeying the commandments of God" (1 Cor 7:19). But circumcision is one of the commandments of God (Gen 17:9–14)! If obeying the commandments is crucial, how can circumcision be unimportant? Paul offers no explanation here since the present argument is not dealing with the problem of Jewish identity. His statement presupposes that the Law is to be read anew through a different hermeneutical lens, since Christ is the telos of the Law (Rom 2:25–29; 8:1–4; 10:1–13; 13:8–10). The Gentile Christians would acknowledge the force of Paul's argument. Becoming a Christian didn't require them to change their ethnic status by becoming Jews first. Thus, there's no reason for them to change their marital status.
7:21–23 is problematical, because it urges Christian slaves to remain contentedly in their slave status. Here the "conservatism" of Paul plays into the hands of oppressive social forces. But consider what ancient slavery is and how Paul uses the illustration in his argument. Slavery in the ancient Greco-Roman world was pervasive, and wasn't invariably perceived as oppressive. To Americans slavery is what was practiced in the antebellum South, but the ancient reality was more complicated. Slavery provided for many not only economic security, but also upward social mobility. The slave of a powerful master could be honorable, and slaves were sometimes highly educated and entrusted with major administrative responsibility (4:1–5). That's why "slave of Christ" (1 Cor 7:22) is an honorable designation, and a position of some authority. Yes, some slaves were treated badly, and many sought emancipation when possible, such as saving money to buy their way out of slavery. The emancipated slave was still not a free-born citizen, but a "freedman" (apeleutheros), who often remained attached to the service of his or her former master. Many early Christian converts came from these lower ranks of society, being either slaves or former slaves. Christianity may appeal especially to people of low social status who were nonetheless relatively well-educated or economically successful.
Against this background, slaves when called by God shouldn't "be concerned about it." The explanation (1 Cor 7:22–23) recalls the status reversal in 1:26–29). The "bought with a price" metaphor (1 Cor 7:23) was in 1 Cor 6:20: Through his death Christ has paid the price to redeem those whom he has called. This transaction results in a reversal of relative status within Christ's household. The slave becomes "a freed person [apeleutheros] belonging to the Lord," whereas the one who was free (eleutheros) when called becomes a "slave of Christ" (1 Cor 7:22)--the former slave is accorded the higher rank! All, regardless of wordly social status, are now under the authority of Christ. Thus, Paul insists that those who have been "bought" out of slavery by Christ's death should not "become slaves of human masters." Paul means that they should live their lives, whatever their outward station, as people devoted to the service of Christ.
Deploying such language dramatically destabilizes the symbolic world of the ancient slave system. The sociopolitical order would be swept away in the immediate future by God's eschatological judgment. When that didn't occur, the metaphorical reversals of the present passage only serves to undermine the system from within and to prepare the way for the withering away of slavery as a social institution in later Christian civilization.
The traditional interpretation of 1 Cor 7:21b is surprisingly: "Even if you can gain your freedom, make use of your present condition [slavery] now more than ever" (NRSV). But the interpretation of the RSV, NIV, NEB, JB, and NRSV footnote is to be preferred: "Were you a slave when you were called? Do not let that trouble you; but if a chance of liberty should come, take it" (NEB). This fits the pattern throughout ch. 7: remain as they are but then allows exceptions for various reasons (1 Cor 7:8–9, 10–11, 12–15, 26–28). The exception here is the slave's opportunity to gain freedom. Paul isn't insisting that people must remain in their present status, even to the extent of refusing emancipation (which would have been legally impossible). His point—to say it once more—is that they should not be troubled about their present social location but focus their attention on serving God, wherever they stand in the social order.
The married shouldn't abandon their marriages and that the unmarried shouldn't necessarily be urgently seeking partners is Paul's point. In the 21st century, the analogy may be opaque and troubling, but Paul's original audience would've found it clear and reassuring. Paul's basic advice: relax and "remain with God" (1 Cor 7:24) wherever you find yourself.
Reference:
- Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
- Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987.
- Richard B. Hays. The Moral Vision of the N.T. A Contemporary Introduction to N.T. Ethics. 1996.
Sermon Divisions:
- 7/12/20: Always Thank God (1:1-9) [1 Cor 1:4]. Cosmic Epic Calling [1 Cor 1:2].
- 7/19/20: The Devil Divides, God Unites (1:10-17) [1 Cor 1:10]. All Agree. No Divisions. Perfect Unity.
- 7/26/20: The Cross--God's Way--is Dumb (1:18-25) [1 Cor 1:18]. The Cross Stumbles. The Cross is like a Cop Out. Foolish Cross.
- 8/2/20: What You Were, Who Christ Is (1:26-31) [1 Cor 1:26, 30]. The Necessity of Lack. No Boasting [1 Cor 1:31].
- 8/9/20: Nothing but Jesus (2:1-5) [1 Cor 2:2].
- 8/16/20: Wise vs. Stupid (2:6-16) [1 Cor 2:6]. True Wisdom is Only for the Mature. The Mind of Christ [1 Cor 2:16].
- 8/23/20: You're NOT Spiritual (3:1-4) [1 Cor 3:1]. Spiritual, Yet Not Spiritual.
- 8/30/20: Merely Servants (3:5-9) [1 Cor 3:5]. Field Laborers.
- 9/6/20: Build with Care or Be Destroyed (3:10-15, 16-17) [1 Cor 3:10-11]. God's Temple.
- 9/13/20: Deceived by Wisdom (3:18-23). All Belongs to Christ and God. Wisdom doesn't boast.
- 9/20/20: When You Are Judged (4:1-5) [1 Cor 4:4]. Go Ahead...Judge Me! Judged Only by God; Accountable Only to God. Judging Others Blinds You.
- 9/27/20: When You Are Scum (4:6-13) [1 Cor 4:13]. Become Scum. Puffed up Corinthians and Suffering Apostle amid Others' Boasting.
- 10/4/20: Imitate Me (4:14-21) [1 Cor 4:19]. Fatherly Admonition. Final Warning to Boasters. Fatherly Admonition to Paul's Corinthian Children.
- 10/11/20: Expel the Wicked Man (5:1-13) [1 Cor 5:13]. Drive out the wicked person from among you. [David, Daniel]
- 10/18/20: You Were Washed in the Name (6:1-11) [1 Cor 6:11]. You will Judge the World [1 Cor 6:2]. I Say this to shame you [1 Cor 6:5]. [Christy Peace]
- 10/25/20: Your Body is NOT Yours (6:12-20) [1 Cor 6:13]. Glorify God with Your Body. [Adrien]
- 11/1/20: Sex in Marriage is a Good Thing (7:1-7). [Yohan] [Women, Wives, Wise West Loop Elders and Singles]
- 11/8/20: No Divorce (7:8-16). [Angie]
- 11/15/20: Remain as You Are (7:17-24). [Taniesha]
- 11/22/20: An Eschatological Reason to Stay Single (7:25-31). [David, Daniel]
- 11/29/20: An Urgent Imperative for Singles (7:32-35). [Sarah, Josh]
- 12/6/20: Stay Single or Marry (7:36-40). [Noah, Jim]
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