1 Corinthians 7:20

Let each man abide in that calling wherein he was called. Wast thou called being a bondservant? care not for it: nay, even if thou canst become free, use it rather.

There is nothing in this passage which forbids any man to strive for betterment of conditions in his life; but what is forbidden is any thought that such "better conditions" could denote any higher spiritual condition. A slave could be just as noble and successful a Christian as anyone else. Furthermore, many Christians have destroyed their spiritual lives, or greatly damaged them, by inordinate desire to improve their economic or social status. There is something of what Paul wrote to Timothy in this admonition here: "Godliness with contentment is great gain ... having food and covering we shall be therewith content" (1 Timothy 6:6-8).

Even if thou canst become free, use it rather ... There is an amazing uncertainty among the wisest scholars as to what Paul meant by this, and this is reflected in the various versions.

RSV: If you can gain your freedom, avail yourself of the opportunity. (Footnote on last clause: make use of your present condition instead.) the New English Bible (1961): If a chance of liberty should come, take it. (Footnote: But even if a chance of liberty should come, choose rather to make good use of your servitude.)

Practically all scholars agree with Shore that the interpretation given in the footnotes "is most in accordance with the construction of the sentence in the original Greek."[38] Furthermore, that view is in perfect harmony with the whole thrust of Paul's paragraph here, as well as with his teaching elsewhere and his invariable practice.

Perhaps, if the circumstances of the slaves at Corinth to whom these words were originally addressed could be known, more light on the true meaning would be available. For example, was Paul addressing the slaves of pagans, or of Christians? If it should be allowed here that Paul advised continuation in servitude, even for one who might have procured his liberty, it would not necessarily follow that such was intended as the will of God for all ages to come. McGarvey believed that Paul meant that "If freedom can be obtained, it is to be preferred";[39] and if master and slave are both Christians, it should be bestowed, as Paul clearly suggested to Philemon. Thus, there can be no doubt of the repugnance in which the apostle held the whole institution of slavery; but he held that conviction in the caution of a very wise restraint. Although the word EMANCIPATION seemed to be always trembling upon Paul's lips, he never uttered it. Why?

If one single word could have been quoted in Rome as tending to excite slaves to revolt, it would have quadrupled the intensity and savagery of the imperial government's hatred and persecution of Christians at a time when persecution was already under way; and that fact could have resulted in Paul's recommendation here. Furthermore, Lipscomb gave this further analysis:

Nor would the danger of preaching the abolition of slavery be confined to that arising from external violence of Rome against the church; it would have been pregnant with danger to the purity of the church itself. Many would have been led to join a communion which would have aided them in securing their freedom. In these considerations, we find ample reasons for the position of non-interference with slavery which Paul maintained.[40]

In keeping with such circumstances, Paul only hinted that Philemon should free Onesimus; and here he advised that slaves continue to serve God in their condition of servitude. Lipscomb preferred the rendition of Paul's words as, "If the Christian slave could be free, he should prefer his condition as a converted slave."[41]

Before leaving this, it should be noted that the apostolic commandment regarding what was preferable under those peculiar and exceptional circumstances may not be understood as binding at the present time and in far different circumstances.

[38] T. Teignmouth Shore, op. cit., p. 310.

[39] J. W. McGarvey, op. cit., p. 82.

[40] David Lipscomb, op. cit., p. 107.

[41] Ibid.