1 Corinthians 7:20

Translation
King James Version
Let every man abide in the same calling wherein he was called.
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KJV (with Strong's)
Let G3306 every man G1538 abide G3306 in G1722 the same G5026 calling G2821 wherein G1722 G3739 he was called G2564.
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Complete Jewish Bible
Each person should remain in the condition he was in when he was called.
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Berean Standard Bible
Each one should remain in the situation he was in when he was called.
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American Standard Version
Let each man abide in that calling wherein he was called.
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World English Bible Messianic
Let each man stay in that calling in which he was called.
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Geneva Bible (1599)
Let euery man abide in the same vocation wherein he was called.
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Young's Literal Translation
Each in the calling in which he was called--in this let him remain;
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See also
1 Corinthians 7:171 Thessalonians 4:11Proverbs 27:81 Corinthians 7:211 Corinthians 7:242 Thessalonians 3:12Luke 3:10
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In the KJVVerse 28,508 of 31,102

Study This Verse

SUMMARY

First Corinthians 7:20 encapsulates a pivotal principle from Paul's instruction to the Corinthian church: believers should generally remain in the social or personal condition they were in when they were called to faith in Christ. This verse emphasizes that one's spiritual identity and standing in God's kingdom far transcend any external worldly status, promoting contentment, stability, and a focus on the transformative power of the Gospel regardless of one's circumstances.

CONTEXT

  • Literary Context: This verse is situated within Paul's extensive discussion in 1 Corinthians 7, where he addresses various questions from the Corinthian believers regarding marriage, singleness, divorce, and social status. Paul's overarching counsel in this chapter often leans towards maintaining one's current state, whether married or single, circumcised or uncircumcised, slave or free. Specifically, 1 Corinthians 7:17-24 serves as a general principle, with verse 20 acting as a concise summary of this broader directive. Paul's aim is to prevent unnecessary social upheaval among new converts and to underscore that external conditions are secondary to one's new life in Christ.
  • Historical & Cultural Context: The city of Corinth was a bustling, cosmopolitan port city, characterized by diverse populations, social stratification, and a blend of Greek, Roman, and Eastern cultures. Within this society, issues like slavery, social mobility, and religious identity (e.g., circumcision for Jews) were significant. Early Christian communities in such environments faced unique challenges, as conversion often meant a radical shift in worldview and priorities. Paul's advice in 1 Corinthians 7 sought to guide believers on how to live out their new faith in Christ without causing undue disruption to the social fabric, which could potentially hinder the spread of the Gospel. He aimed to show that one's status in Christ superseded any earthly designation, providing a foundation for unity and purpose amidst societal distinctions.
  • Key Themes: The verse contributes to several key themes prevalent in 1 Corinthians. Foremost is the theme of Christian Liberty and Responsibility, where Paul clarifies how freedom in Christ should be exercised without causing offense or stumbling. It also strongly emphasizes Spiritual Equality in Christ, echoing sentiments found in Galatians 3:28 that in Christ, there is neither Jew nor Gentile, slave nor free, male nor female. The concept of Contentment and Identity in Christ is paramount, encouraging believers to find their worth and purpose not in external circumstances but in their divine calling. Finally, it touches on the theme of Prioritizing the Gospel, suggesting that believers should live in a way that does not distract from or discredit the message of salvation, but rather demonstrates its sufficiency in every life situation.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • abide (Greek, ménō', G3306): This word signifies to stay, remain, continue, or endure in a given place, state, or relation. In the context of 1 Corinthians 7:20, it conveys the idea of remaining stable and content in one's existing social or personal condition rather than actively seeking to change it upon conversion. It implies a settledness and perseverance in the circumstances where one was found by God.
  • calling (Greek, klēsis', G2821): Derived from the verb "to call," this term refers to an invitation or, figuratively, a "calling." In this verse, it does not primarily denote a spiritual vocation (like a call to ministry) but rather the specific social, marital, or personal status a person occupied at the moment of their conversion to Christianity. This could include being circumcised or uncircumcised, married or single, slave or free. It refers to the "state" or "condition" in which one was called.
  • called (Greek, kaléō', G2564): This verb means "to call," often aloud, and is used in a variety of applications, including the divine summons to salvation. Here, it specifically refers to the moment or process by which an individual was brought into a relationship with Christ. The emphasis is on God's initiative in summoning a person to faith, and the "calling" (klēsis) is the resulting state or condition in which that divine summons occurred.

Verse Breakdown

  • "Let every man abide": This is a direct command or exhortation from Paul, indicating a general principle for all believers. The verb "abide" (ménō) suggests a posture of remaining, continuing, or staying put in one's current situation. It emphasizes stability and contentment rather than immediate, radical social change upon conversion.
  • "in the same calling": This phrase clarifies what believers are to "abide" in. "Calling" (klēsis) here refers not to a spiritual vocation but to the social, marital, or civil status a person held at the time of their conversion. This includes whether they were circumcised or uncircumcised, married or single, slave or free, as discussed in the surrounding verses of 1 Corinthians 7.
  • "wherein he was called": This clause specifies the point of reference for the "calling." It ties the "calling" (klēsis) directly to the moment of one's conversion to Christ. The implication is that the transformative power of the Gospel is not dependent on altering one's external social status, but rather on an internal spiritual transformation that transcends all worldly distinctions.

Literary Devices

Paul employs Repetition and a Didactic Tone in 1 Corinthians 7:20 to reinforce his central message. The repeated use of "calling" (klēsis) and "called" (kaléō) within the verse itself, and echoing throughout 1 Corinthians 7:17-24 creates a strong emphasis on the divine summons to salvation as the defining factor in a believer's life, overshadowing any earthly status. This Emphasis underscores the theological point that one's identity in Christ is paramount. The direct, authoritative language ("Let every man abide") establishes a clear Didactic Tone, characteristic of Paul's instructional epistles, guiding the Corinthian believers toward practical wisdom for Christian living in a complex society.

THEOLOGICAL AND THEMATIC CONNECTIONS

The theological thrust of 1 Corinthians 7:20 is profound, emphasizing that true spiritual transformation and identity are found in one's relationship with God through Christ, not in external social or cultural markers. Paul's counsel encourages a radical reorientation of values, where the "calling" to salvation becomes the ultimate determinant of one's worth and purpose. This principle fosters contentment and stability, suggesting that believers can honor God and serve His kingdom effectively in any legitimate circumstance, as their true citizenship is heavenly. It challenges the human tendency to seek validation or significance through worldly achievements or social status, redirecting focus to the sufficiency of Christ and the spiritual freedom found in Him.

REFLECTION AND APPLICATION

First Corinthians 7:20 offers timeless wisdom for contemporary believers, challenging us to re-evaluate our priorities and sources of contentment. In a world that constantly pressures us to achieve, acquire, and ascend social ladders, this verse calls us to find our deepest satisfaction and purpose in our identity as those "called" by God. It does not advocate for stagnation or discourage legitimate personal or professional growth, but rather encourages us to approach our current circumstances—our jobs, relationships, social standing, and life stages—as opportunities to honor God and bear witness to His transforming power. Our primary "calling" is to live for Christ, and this can be faithfully accomplished wherever we are, turning every legitimate sphere of life into a mission field. This perspective frees us from the anxiety of constantly striving for external validation, allowing us to serve God wholeheartedly and joyfully in the present.

Questions for Reflection

  • In what ways do I seek validation or significance from my external circumstances (job, status, possessions) rather than my identity in Christ?
  • How can I more intentionally "abide" and honor God in my current social or professional "calling" today?
  • What anxieties or desires for change might be distracting me from faithfully serving God where I am currently placed?

FAQ

Does 1 Corinthians 7:20 mean I should never change my job, marital status, or social position after becoming a Christian?

Answer: No, the verse does not imply absolute stagnation or forbid all change. Paul's primary intent is to emphasize that one's spiritual standing in Christ is paramount and transcends any external social or personal condition. He is countering the idea that conversion necessitates an immediate, radical upheaval of one's life circumstances to be truly spiritual. For instance, in 1 Corinthians 7:21, Paul advises slaves to remain in their condition but also adds, "but if you can gain your freedom, do so." This demonstrates that while contentment in one's current state is encouraged, legitimate opportunities for positive, God-honoring change are not forbidden. The core message is about finding contentment and purpose in Christ regardless of external circumstances, and prioritizing one's spiritual identity over worldly distinctions.

CHRIST-CENTERED FULFILLMENT

While 1 Corinthians 7:20 directly addresses the social and personal "calling" of believers, its deeper fulfillment is found in Christ, who is the ultimate "Caller" and the essence of our new "calling." Jesus Himself exemplified perfect contentment and faithfulness within His earthly circumstances, fulfilling His Father's will even unto death on the cross, demonstrating that true purpose is found in obedience to God's divine call, not in worldly status or comfort (Philippians 2:5-8). Our "calling" to salvation is fundamentally a call into fellowship with Jesus Christ, as 1 Corinthians 1:9 declares, "God is faithful, by whom you were called into the fellowship of his Son, Jesus Christ our Lord." Therefore, abiding in our calling means abiding in Christ, recognizing that our identity, worth, and purpose are eternally secured in Him, making any earthly condition secondary. He transforms our circumstances from within, enabling us to live out our faith and bear witness to His kingdom, regardless of our external status, because He is "all, and in all" (Colossians 3:11).

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Commentary on 1 Corinthians 7 verses 17–24

Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,

I. He lays down this rule in general - as God hath distributed to every one. Note, Our states and circumstances in this world are distributions of divine Providence. This fixes the bounds of men's habitations, and orders their steps. God setteth up and pulleth down. And again, As the Lord hath called every one, so let him walk. Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; So ordain I in all churches.

II. He specifies particular cases; as, 1. That of circumcision. Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, Co1 7:19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling (the state) wherein he was called, Co1 7:20. 2. That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou mayest be made free, use it rather," Co1 7:21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord's freed-man - apeleutheros, as he that is called being free is the Lord's servant. Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. No man can serve two masters. Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, Have you been redeemed out of slavery with a price? Do not again become enslaved; just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See Co1 6:20.

III. He sums up his advice: Let every man wherein he is called abide therein with God, Co1 7:24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, Col 3:11. The favour of God is not bound.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–24. Public domain.
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TertullianAD 220
On Idolatry
To begin with, that speech, wont to be cast in our teeth, "I have nothing else whereby to live," may be more severely retorted, "You have, then, whereby to live? If by your own laws, what have you to do with God? " Then, as to the argument they have the hardihood to bring even from the Scriptures, "that the apostle has said, `As each has been found, so let him persevere.'" We may all, therefore, persevere in sins, as the result of that interpretation! for there is not any one of us who has not been found asa sinner, since no other cause was the source of Christ's descent than that of setting sinners free.
Origen of AlexandriaAD 253
COMMENTARY ON 1 CORINTHIANS 3.37.35-43
In itself, the state in which we are called is a matter of indifference. An unmarried man, for example, can live a life of purity, but he may also be deeply involved in sin. The same is true for a married man as well. If it were only Christians who practiced celibacy, then it would be possible to say that it was a pure and divine state. But the Marcionites also practice it, though not in the same way as Christians. Christians do it in order to please God, but the Marcionites do it in order not to succumb to the Creator. Celibacy is honorable only when it is clothed with the life and behavior of the church, with pure knowledge and truth.
John ChrysostomAD 407
Homily on 1 Corinthians 19
"Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called, being a slave? Care not for it." These things contribute nothing unto faith, saith he. Be not then contentious neither be troubled; for the faith hath cast out all these things.

"Let each man abide in that calling wherein he was called. Hast thou been called, having an unbelieving wife? Continue to have her. Cast not out thy wife for the faith's sake. Hast thou been called, being a slave? Care not for it. Continue to be a slave. Hast thou been called, being in uncircumcision? Remain uncircumcised. Being circumcised, didst thou become a believer? Continue circumcised. For this is the meaning of, "As God hath distributed unto each man." For these are no hindrances to piety. Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised.
PelagiusAD 418
COMMENTARY ON THE FIRST EPISTLE TO THE CORINTHIANS 7
God does not care about our social status but about our will and mind.
Severian of GabalaAD 425
Pauline Commentary from the Greek Church
Paul says this because it makes no difference to God either way.
Desert FathersAD 500
The Desert Fathers, Sayings of the Early Christian Monks
Somebody asked Antony, ‘What shall I do in order to please God?’ He replied, ‘Do what I tell you, which is this: wherever you go, keep God in mind; whatever you do, follow the example of holy Scripture; wherever you are, stay there and do not move away in a hurry. If you keep to these guide-lines, you will be saved.’
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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