1 Corinthians 7:21Meaning & Commentary from the Church Fathers

As circumcision brings no profit, and uncircumcision does no harm, so also slavery and freedom are alike. But to show this as clearly as possible, he says: “But if you can also become free, rather make use of it,” that is, serve all the more. Why, then, does he command the one who can become free to remain a slave? So that he may show that slavery not only does no harm, but even brings benefit. I know that some maintain that the words “rather make use of it” are spoken of freedom. They explain them thus: if you can become free, then be freed. But such a thought would be wholly contrary to Paul’s intention. He is consoling the slave and proving that slavery causes him no harm. He would not then command him to seek freedom. Otherwise someone might say: if I cannot become free, then I suffer humiliation and harm. The Greek terms are χρησαι and μαλλον χρησαι.

Therefore slavery must trouble no one, and it must not move him to seek an opportunity to become free. The Christian does not yet know in which condition he can better please God, in slavery or in freedom. He must only choose what is better and more suitable to his inclinations. Therefore, perhaps, for one it is better to subject himself and remain in slavery. For another, on the contrary, it is better to strive for freedom. By speaking indefinitely, the Apostle seems to have meant that both conditions can be good for different persons, often opposite in character and outlook. Others, such as Godet, interpret this passage thus: if a person can be freed from slavery, then it is better to make use of that possibility and not remain in slavery. Freedom is a good bestowed by God, through which man becomes like God. Therefore voluntarily to refuse freedom means to neglect God’s gift and harm oneself. At the same time, one must remember that Christianity is called to transform man’s inward condition. Only by attaining inward freedom can man put an end to outward slavery as well. See also 1 Cor 7:23.

Finally, and this is most important in this verse, the translated words “make use of what is better” do not, in my opinion, express the thought of either the Slavonic or the Greek text. For this reason alone, the Greek expression μᾶλλον χρῆσαι cannot be understood as “make use of what is better.” In the first half of the verse the conjunction “even” is added: “but if you can even.” We do not say. For example: “If you can even justify him, then justify him.” Nor do we say: “If you can even take his guilt upon yourself, take it.” On the contrary, in such periods the second half always expects a negation. If you can even justify him, do not justify him. If you can even take his guilt upon yourself, do not take it. Therefore in the verse cited above, the second half is also expected with a negation: even if you can become free, it is better not to become so. But other signs of inexact translation also appear here. The Greek word μᾶλλον is rendered by the adjective “better.” Μᾶλλον is never used as an adjective, but always as an adverb: more, better, rather, more strongly, and the like. The expression χρῆσαι is derived from χράομαι, “I use.” But the Greeks did not use this verb without a complement, without a noun in the dative answering the question: with what, τίνι, do I use? It seems more probable to us to see in χρῆσαι the verb κίχρημι: to lend, to oblige, to place in dependence. Then the expression μᾶλλον χρῆσαι will mean: it is better to remain in a state of obligation, or in a state of dependence. The thought of the Russian translation, “make use of what is better,” seems to contradict the preceding verse, the twentieth, where it says: “Let each remain in the calling in which he was called.” Our reading not only avoids setting two consecutive verses in contradiction. On the contrary, it brings them into complete agreement: let each remain in his former calling. Even if you can change it for a higher one, then it is still better to remain in the former.

None of this is an obstacle to piety.” Concerning slavery in particular, he says: “As circumcision brings no profit, and uncircumcision does no harm, so also slavery and freedom are alike. But to show this as clearly as possible, the Apostle says: ‘But if you can also become free, rather make use of it’ (χρησαι), that is, serve all the more. I know that some maintain that the words ‘rather make use of it’ are spoken of freedom. They explain them thus: if you can become free, then be freed. But such a thought would be wholly contrary to Paul’s intention. He is consoling the slave and proving that slavery causes no harm. He would not then command him to seek freedom. In relation to Christ, he says, both are equal: you are a slave, and so is your master. When is a slave free while remaining a slave? When he is freed from passions and diseases of the soul, and does not surrender to greed, anger, and other such passions.” Conversely, when is a free man a slave? When he serves men in some evil thing, in gluttony, greed, or vainglory. Such a man, though free, is worse than any slave. Here is an example of both. Joseph was a slave, but he did not serve men slavishly, for he did not submit to his mistress. She, on the contrary, though free, proved lower than any slave. Today we have no slaves, but we have servants and masters, superiors and subordinates. These lessons apply to all Christians who occupy different positions in society. To persuade Christians all the more to preserve their outward condition, the Apostle says that he teaches this to Christians everywhere. This statement has great significance both historically and for the practice of the Church. It concerns the establishment of common orders of life for all Christians, not in conflict with other prevailing orders, insofar as those are not contrary to the spirit of the Christian faith. According to blessed Theophylact, “The Apostle said this so that Christians, knowing that they have other Christians sharing the same order of life, might be more zealously disposed to obedience to the Apostle’s decree.”

Why, then, does he command the one who can become free to remain a slave? So that he may show that slavery not only does no harm, but even brings benefit. I know that some maintain that the words ‘rather make use of it’ are spoken of freedom. They explain them thus: if you can become free, then be freed. But such a thought would be wholly contrary to Paul’s intention. He is consoling the slave and proving that slavery causes him no harm. He would not then command him to seek freedom. Otherwise someone might say: if I cannot become free, then I suffer humiliation and harm. Therefore Paul does not mean this. He wishes to show, as I said before, that one freed from slavery gains no benefit. Even if it were in your power to become free, he says, rather remain a slave.” Theodoret writes: “Grace knows no distinction between slavery and mastery. Therefore do not flee slavery as something unworthy of faith. Even if it is possible to obtain freedom, remain in slavery and await the reward. He urges them not to avoid slavery under the pretext of piety.”