1 Corinthians 7:21

From the chief religious, the Ap. passes to the chief social distinction of the times: cf. Galatians 3:28; Colossians 3:11. This contrast is developed only on one side no freeman wished to become a slave, as Gentiles wished to be Jews; but the slaves, numerous in this Church (1 Corinthians 1:26 ff.), sighed for liberty; their conversion stimulated this longing. The advice to the slave is read in two opposite ways: (a) “In slavery wast thou called? never mind (μή σοι μελέτω)! But still if thou canst also become free, rather make use of it (than not)” so Ev [1086] excellently renders, with Cv [1087], Bz [1088], Gr [1089], Hf [1090], Bt [1091], Gd [1092], Lt [1093], supplying τῇ ἐλευθερίᾳ for complement to μᾶλλον χρῆσαι; while (b) Est., Bg [1094], D.W [1095], Mr [1096], Hn [1097], Weiss, Weizsäcker, Al [1098], El [1099], Sm [1100] supply τῇ δουλείᾳ, and suppose P. to recommend the slave, with liberty offered, to “make use rather” of his servile condition. εἰ καὶ may either mean (a) “if verily” (Luke 11:18; so ἐὰν καὶ in 1 Corinthians 11:28; Galatians 6:1), or (b) “although” (Philippians 2:17; Luke 11:8, etc.). The ancient commentators differed on this text, with a leaning to (b). The advocates of (b) exaggerate the sense of 1 Corinthians 7:20; 1 Corinthians 7:24, which condemns change not per se but, as in the case of circumcision, because it compromises Christian faith and standing. “Freedom” is the object proximately suggested to “rather use” by “free” just above; and the sense of χράομαι in 1 Corinthians 7:31; 1 Corinthians 9:12; 1 Corinthians 9:15 to “avail oneself of an opportunity of good” (Lt [1101]) speaks in favour of (a). The οὐ δεδούλωται of 1 Corinthians 7:15 and the μὴ γίνεσθε δοῦλοι ἀνθρώπων of 1 Corinthians 7:23 indicate Paul's feeling for freedom; and the δύνασθαι ἐλεύθερος γενέσθαι was to the Christian slave a precious item in his providential μέρος (1 Corinthians 7:17).

[1086] T. S. Evans in Speaker's Commentary.

[1087] Calvin's In Nov. Testamentum Commentarii.

[1088] Beza's Nov. Testamentum: Interpretatio et Annotationes (Cantab., 1642).

[1089] Greek, or Grotius' Annotationes in N.T.

[1090] J. C. K. von Hofmann's Die heilige Schrift N.T. untersucht, ii. 2 (2te Auflage, 1874).

[1091] J. A. Beet's St. Paul's Epp. to the Corinthians (1882).

[1092] F. Godet's Commentaire sur la prem. Ép. aux Corinthiens (Eng. Trans.).

[1093] J. B. Lightfoot's (posthumous) Notes on Epp. of St. Paul (1895).

[1094] Bengel's Gnomon Novi Testamenti.

[1095].W. De Wette's Handbuch z. N. T.

[1096] Meyer's Critical and Exegetical Commentary (Eng. Trans.).

[1097] C. F. G. Heinrici's Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer's krit.-exegetisches Kommentar (1896).

[1098] Alford's Greek Testament.

[1099] C. J. Ellicott's St. Paul's First Epistle to the Corinthians.

[1100] P. Schmiedel, in Handcommentar zum N.T. (1893).

[1101] J. B. Lightfoot's (posthumous) Notes on Epp. of St. Paul (1895).

Upon this view, ἀλλὰ … χρῆσαι forms a parenthesis, resembling in its connexion the οὐ δεδούλ. clause of 1 Corinthians 7:15, by which P. intimates that in urging contentment with a slave's lot he does not preclude his embracing liberty, should it be offered. Having said this by the way, he supports his μή σοι μελέτω by the comforting reflexion of 1 Corinthians 7:22 a, which is completed in 1 Corinthians 7:22 b by the corresponding truth for the freeman.