25Now concerning virgins I have no command of the Lord, but I give an opinion as one who by the mercy of the Lord is trustworthy. 26I think then that this is good in view of the present distress, that it is good for a man to remain as he is. 27Are you bound to a wife? Do not seek to be released. Are you released from a wife? Do not seek a wife. 28But if you marry, you have not sinned; and if a virgin marries, she has not sinned. Yet such will have trouble in this life, and I am trying to spare you. 29But this I say, brethren, the time has been shortened, so that from now on those who have wives should be as though they had none; 30and those who weep, as though they did not weep; and those who rejoice, as though they did not rejoice; and those who buy, as though they did not possess; 31and those who use the world, as though they did not make full use of it; for the form of this world is passing away.

      32But I want you to be free from concern. One who is unmarried is concerned about the things of the Lord, how he may please the Lord; 33but one who is married is concerned about the things of the world, how he may please his wife, 34and his interests are divided. The woman who is unmarried, and the virgin, is concerned about the things of the Lord, that she may be holy both in body and spirit; but one who is married is concerned about the things of the world, how she may please her husband. 35This I say for your own benefit; not to put a restraint upon you, but to promote what is appropriate and to secure undistracted devotion to the Lord.

      36But if any man thinks that he is acting unbecomingly toward his virgin daughter, if she is past her youth, and if it must be so, let him do what he wishes, he does not sin; let her marry. 37But he who stands firm in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. 38So then both he who gives his own virgin daughter in marriage does well, and he who does not give her in marriage will do better.

      39A wife is bound as long as her husband lives; but if her husband is dead, she is free to be married to whom she wishes, only in the Lord. 40But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God.

Parallel Verses

New American Standard Bible (©1995)
Brethren, each one is to remain with God in that condition in which he was called.

GOD'S WORD® Translation (©1995)
Brothers and sisters, you should remain in whatever circumstances you were in when God called you. God is with you in those circumstances.

King James Bible
Brethren, let every man, wherein he is called, therein abide with God.

Douay-Rheims Bible
Brethren, let every man, wherein he was called, therein abide with God.

Darby Bible Translation
Let each, wherein he is called, brethren, therein abide with God.

English Revised Version
Brethren, let each man, wherein he was called, therein abide with God.

Webster's Bible Translation
Brethren, let every man in the state in which he is called, continue in it with God.

Weymouth New Testament
Where each one stood when he was called, there, brethren, let him still stand--close to God.

World English Bible
Brothers, let each man, in whatever condition he was called, stay in that condition with God.

Young's Literal Translation
each, in that in which he was called, brethren, in this let him remain with God.

Cross References

Matthew 12:45 "Then it goes and takes along with it seven other spirits more wicked than itself, and they go in and live there; and the last state of that man becomes worse than the first. That is the way it will also be with this evil generation."

1 Corinthians 7:20 Each man must remain in that condition in which he was called.

Commentary

Matthew Henry's Whole Bible Commentary

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, v. 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, v. 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," v. 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 ch. 6:20.

III. He sums up his advice: Let every man wherein he is called abide therein with God, v. 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.

Calvin's Commentary

18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

18. Circumcisus aliquis vocatus est? ne arcessat praeputium: in praeputio aliquis vocatus est? ne circumcidatur.

19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

19. Circumcisio nihil est, et praeputium nihil est, sed observatio mandatorum Dei.

20. Let every man abide in the same calling wherein he was called.

20. Unusquisque in qua vocatione fuit vocatus, maneat.

21. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather.

21. Servus vocatus es? ne sit tibi curae: at si etiam possis liber fieri, magis utere.

22. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called being free, is Christ's servant.

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New American Standard Bible Copyright © 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation, La Habra, Calif. All rights reserved. For Permission to Quote Information visit http://www.lockman.org.

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Slaves and Free
'He that is called in the Lord, being a servant, is the Lord's free man: likewise also he that is called, being free, is Christ's servant.'--1 COR. vii. 22. This remarkable saying occurs in a remarkable connection, and is used for a remarkable purpose. The Apostle has been laying down the principle, that the effect of true Christianity is greatly to diminish the importance of outward circumstance. And on that principle he bases an advice, dead in the teeth of all the maxims recognised by worldly …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Christian Life
'Brethren, let every man, wherein he is called, therein abide with God.'--1 COR. vii. 24. You find that three times within the compass of a very few verses this injunction is repeated. 'As God hath distributed to every man,' says the Apostle in the seventeenth verse, 'as the Lord hath called every one, so let him walk. And so ordain I in all the churches.' Then again in the twentieth verse, 'Let every man abide in the same calling wherein he is called.' And then finally in our text. The reason for …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Marriage and Celibacy.
Preached January II, 1852. MARRIAGE AND CELIBACY. "But this I say, brethren, the time is short: it remaineth that both they that have wives be as though they had none; and they that weep as though they wept not; and they that rejoice as though they rejoiced not; and they that buy, as though they possessed not; and they that use this world as not abusing it: for the fashion of this world passeth away."--1 Corinthians vii. 29-31. The subject of our exposition last Sunday was an essential portion …
Frederick W. Robertson—Sermons Preached at Brighton

A Drama in Five Acts
Dear brethren, the important lesson which we endeavor to teach this morning is just this--that because time is so short, and the things of this world so frail and fleeting, it becomes us always to look at the things which are seen in their true character, and never to build substantial hopes on unsubstantial comforts, nor seek for solid joy from unreal things. In order that I may make this matter very plain, and may be the more likely to enlist your attention, and to secure the friendship of your …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 8: 1863

How to Use the Present Life, and the Comforts of It.
The divisions of this chapter are,--I. The necessity and usefulness of this doctrine. Extremes to be avoided, if we would rightly use the present life and its comforts, sec. 1, 2. II. One of these extremes, viz, the intemperance of the flesh, to be carefully avoided. Four methods of doing so described in order, sec. 3-6. 1. BY such rudiments we are at the same time well instructed by Scripture in the proper use of earthly blessings, a subject which, in forming a scheme of life, is by no mean to be …
Archpriest John Iliytch Sergieff—On the Christian Life

Family Religion.
"Lo! where yon cottage whitens through the green, The loveliest feature of a matchless scene; Beneath its shading elm, with pious fear, An aged mother draws her children near, While from the Holy Word, with earnest air, She teaches them the privilege of prayer. Look! how their infant eyes with rapture speak; Mark the flushed lily on the dimpled cheek; Their hearts are filled with gratitude and love, Their hopes are centered in a world above!" The Christian home demands a family religion. This makes …
Samuel Philips—The Christian Home

The Apostolic Scriptures.
"And I think that I also have the Spirit of God."--1 Cor. vii. 40. We have seen that the apostolate has an extraordinary significance and occupies a unique position. This position is twofold, viz., temporary, with reference to the founding of the first churches, and permanent, with regard to the churches of all ages. The first must necessarily be temporary, for what was then accomplished can not be repeated. A tree can be planted only once; an organism can be born only once; the planting or founding …
Abraham Kuyper—The Work of the Holy Spirit

It Is, Therefore, the Present Necessity that we are to Avoid...
14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but …
St. Augustine—Of Holy Virginity.

But Lest any Should Think that of Two Works...
19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, "But I think that this is good by reason of the present necessity," [2056] as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest …
St. Augustine—Of Holy Virginity.

After that the Same Apostle Adds, and Says...
15. After that the same Apostle adds, and says, "Thou art bound to a wife, seek not loosening: thou art loosed from a wife, seek not a wife." [2050] Of these two, that, which be set first, pertains unto command, against which it is not lawful to do. For it is not lawful to put away a wife, save because of fornication, [2051] as the Lord Himself saith in the Gospel. But that, which he added, "Thou art loosed from a wife, seek not a wife," is a sentence of counsel, not of command; therefore it is lawful …
St. Augustine—Of Holy Virginity.

Yet He Added, "But Such Shall have Tribulation of the Flesh...
16. Yet he added, "But such shall have tribulation of the flesh, but I spare you:" [2053] in this manner exhorting unto virginity, and continual continence, so as some little to alarm also from marriage, with all modesty, not as from a matter evil and unlawful, but as from one burdensome and troublesome. For it is one thing to incur dishonor of the flesh, and another to have tribulation of the flesh: the one is matter of crime to do, the other of labor to suffer, which for the most part men refuse …
St. Augustine—Of Holy Virginity.

Far be It, Therefore, that the Apostle So Said...
20. Far be it, therefore, that the Apostle so said, unto such as are married or are about to marry, "But I spare you," as if he were unwilling to say what punishment is due to the married in another life. Far be it that she, whom Daniel set free from temporal judgment, be cast by Paul into hell! Far be it that her husband's bed be unto her punishment before the judgment seat of Christ, keeping faith to which she chose, under false charge of adultery, to meet either danger, or death! To what effect …
St. Augustine—Of Holy Virginity.

For not Even Herein Ought Such as are Married to Compare Themselves with The...
10. For not even herein ought such as are married to compare themselves with the deserts of the continent, in that of them virgins are born: for this is not a good of marriage, but of nature: which was so ordered of God, as that of every sexual intercourse whatever of the two sexes of human kind, whether in due order and honest, or base and unlawful, there is born no female save a virgin, yet is none born a sacred virgin: so it is brought to pass that a virgin is born even of fornication, but a sacred …
St. Augustine—Of Holy Virginity.

Here Some one Will Say, what Has this to do with Holy virginity...
21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it …
St. Augustine—Of Holy Virginity.

Let Marriages Possess their Own Good, not that they Beget Sons...
12. Let marriages possess their own good, not that they beget sons, but that honestly, that lawfully, that modestly, that in a spirit of fellowship they beget them, and educate them, after they have been begotten, with cooperation, with wholesome teaching, and earnest purpose: in that they keep the faith of the couch one with another; in that they violate not the sacrament of wedlock. All these, however, are offices of human duty: but virginal chastity and freedom through pious continence from all …
St. Augustine—Of Holy Virginity.

And Now by Plainest Witnesses of Divine Scriptures...
22. And now by plainest witnesses of divine Scriptures, such as according to the small measure of our memory we shall be able to remember, let it more clearly appear, that, not on account of the present life of this world, but on account of that future life which is promised in the kingdom of heaven, we are to choose perpetual continence. But who but must observe this in that which the same Apostle says a little after, "Whoso is without a wife has thought of the things of the Lord, how to please …
St. Augustine—Of Holy Virginity.

And not Without Just Cause a Doubt is Raised...
14. And not without just cause a doubt is raised, whether he said this of all married women, or of such as so many are, as that nearly all may be thought so to be. For neither doth that, which he saith of unmarried women, "She, that is unmarried, thinkest of the things of the Lord, to be holy both in body and spirit:" [1973] pertain unto all unmarried women: whereas there are certain widows who are dead, who live in delights. However, so far as regards a certain distinction and, as it were, character …
St. Augustine—On the Good of Marriage

And yet not to These Themselves is Marriage a Sin...
11. And yet not to these themselves is marriage a sin; which, if it were chosen in comparison of fornication, would be a less sin than fornication, and yet would be a sin. But now what shall we say against the most plain speech of the Apostle, saying, "Let her do what she will; she sinneth not, if she be married;" [1966] and, "If thou shalt have taken a wife, thou hast not sinned: and, if a virgin shall have been married, she sinneth not." [1967] Hence surely it is not lawful now to doubt that marriage …
St. Augustine—On the Good of Marriage

There is this Further, that in that Very Debt which Married Persons Pay One...
4. There is this further, that in that very debt which married persons pay one to another, even if they demand it with somewhat too great intemperance and incontinence, yet they owe faith alike one to another. Unto which faith the Apostle allows so great right, as to call it "power," saying, "The woman hath not power of her own body, but the man; again in like manner also the man hath not power of his own body, but the woman." [1943] But the violation of this faith is called adultery, when either …
St. Augustine—On the Good of Marriage

Further, in the Very Case of the More Immoderate Requirement of the Due Of...
6. Further, in the very case of the more immoderate requirement of the due of the flesh, which the Apostle enjoins not on them by way of command, but allows to them by way of leave, that they have intercourse also beside the cause of begetting children; although evil habits impel them to such intercourse, yet marriage guards them from adultery or fornication. For neither is that committed because of marriage, but is pardoned because of marriage. Therefore married persons owe one another not only …
St. Augustine—On the Good of Marriage

Therefore the Good of Marriage Throughout all Nations and all Men Stands in The...
32. Therefore the good of marriage throughout all nations and all men stands in the occasion of begetting, and faith of chastity: but, so far as pertains unto the People of God, also in the sanctity of the Sacrament, by reason of which it is unlawful for one who leaves her husband, even when she has been put away, to be married to another, so long as her husband lives, no not even for the sake of bearing children: and, whereas this is the alone cause, wherefore marriage takes place, not even where …
St. Augustine—On the Good of Marriage

Therefore as Many Women as There are Now...
19. Therefore as many women as there are now, unto whom it is said, "if they contain not, let them be married, [1986] ^" are not to be compared to the holy women then, even when they married. Marriage itself indeed in all nations is for the same cause of begetting sons, and of what character soever these may be afterward, yet was marriage for this purpose instituted, that they may be born in due and honest order. But men, who contain not, as it were ascend unto marriage by a step of honesty: but …
St. Augustine—On the Good of Marriage

But I Marvel, If, as it is Allowed to Put Away a Wife Who...
7. But I marvel, if, as it is allowed to put away a wife who is an adulteress, so it be allowed, having put her away, to marry another. For holy Scripture causes a hard knot in this matter, in that the Apostle says, that, by commandment of the Lord, the wife ought not to depart from her husband, but, in case she shall have departed, to remain unmarried, or to be reconciled to her husband; [1950] whereas surely she ought not to depart and remain unmarried, save from an husband that is an adulterer, …
St. Augustine—On the Good of Marriage