Exegetical and Hermeneutical Commentary of 1 Corinthians 7:18
Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
18. Is any man called being circumcised? let him not become uncircumcised ] Many Jews, we are assured, were ashamed of their Judaism, and were desirous to obliterate all the outward signs of it. ( 1Ma 1:15 .) This feeling would receive an additional impulse from conversion to Christianity. But St Paul believed that, once a Jew, a man was ‘a debtor to do the whole law’ (Gal 5:3). He acted upon this view of the case himself (Act 18:21; Act 21:26) in marked contrast to the Judaizing teachers (Gal 6:13), but with one exception under special circumstances (Act 16:3). Therefore he urged those who were called in Judaism not to abandon the customs of their nation.
Is any called in uncircumcision? ] That the Gentiles were free from the obligation of the Jewish law was decided in the conference held at Jerusalem (Acts 15) and after some wavering (Gal 2:11-21) it was set at rest, principally by the courage and clear-sightedness of the great Apostle of the Gentiles.
Fuente: The Cambridge Bible for Schools and Colleges
Is any man called? – Does anyone become a Christian? See the note at 1Co 1:26.
Being circumcised – Being a native-born Jew, or having become a Jewish proselyte, and having submitted to the initiatory rite of the Jewish religion.
Let him not become uncircumcised – This could not be literally done. But the apostle refers here to certain efforts which were made to remove the marks of circumcision which were often attempted by those who were ashamed of having been circumcised. The practice is often alluded to by Jewish writers, and is described by them; compare 1 Mac. 1Co 1:15. It is not decorous or proper here to show how this was done. The process is described in Cels. de Med. 7:25; see Grotuns and Bloomfield.
Is any called in uncircumcision? – A Gentile, or one who had not been circumcised.
Let him not be circumcised – The Jewish rites are not binding, and are not to be enjoined on those who have been converted from the Gentiles; see the notes at Rom 2:27-30.
Fuente: Albert Barnes’ Notes on the Bible
Verse 18. Is any man called being circumcised?] Is any man who was formerly a Jew converted to Christianity?
Let him not become circumcised.] Let him not endeavour to abolish the sign of the old covenant, which he bears in his flesh. The Greek words , let him not draw over, are evidently an elliptical expression: the word , the fore-skin, being understood; which, indeed, is added by the Armenian and the Itala, and several of the Latin fathers. It is a fact that it was possible by the assistance of art to do this; and Celsus himself prescribes the mode, De Medic. vii. 25. By frequent stretching, the circumcised skin could be again so drawn over, as to prevent the ancient sign of circumcision from appearing. Some in their zeal against Judaism endeavoured to abolish this sign of it in their flesh: it is most evidently against this that the apostle speaks. Many false Jews made use of this practice, that they might pass through heathen countries unobserved; otherwise, in frequenting the baths they would have been detected.
Let him not be circumcised.] Let no man who, being a Gentile, has been converted to the Christian faith, submit to circumcision as something necessary to his salvation.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Is any one who was a native Jew, and so circumcised according to the Jewish law, converted (while he is in that state) to the faith of Christ? Let him not affect the state of him that, having been formerly a Gentile, was never circumcised. On the other side, is any, being a native Gentile, and so not circumcised, converted to Christianity? Let not him affect the state of one converted from Judaism, who was circumcised. This is, doubtless, the sense of the verse, not, (as some would have it), let him not endeavour by art to make himself uncircumcised, which was the wicked practice of some, (for a better compliance with the Gentiles), of whom we read, 1Ma 1:15.
Fuente: English Annotations on the Holy Bible by Matthew Poole
18. not become uncircumcisedbysurgical operation (1 Maccabees 1:15; JOSEPHUS[Antiquities, 12.5.1]). Some Christians in excess ofanti-Jewish feeling might be tempted to this.
let him not be circumcisedasthe Judaizing Christians would have him (Act 15:1;Act 15:5; Act 15:24;Gal 5:2).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Is any man called being circumcised?…. That is, if any man that is a Jew, who has been circumcised in his infancy, is called by the grace of God, as there were many in those days, and many of them in the church at Corinth:
let him not become uncircumcised; or “draw on” the foreskin; as some did in the times of Antiochus, for fear of him, and to curry favour with him, who, it is said, 1 Maccab. 1:15, “made themselves uncircumcised”, and forsook the holy covenant; and so did Menelaus, and the sons of Tobias, as Josephus reports b; and there were many, in the days of Ben Cozba, who became uncircumcised by force,
, they had their foreskins drawn on by the Gentiles against their wills, and when he came to reign were circumcised again c; for, according to the Jews, circumcision must be repeated, and not only four or five times d, but a hundred times, if a man becomes so often uncircumcised e They make mention of several particular persons who voluntarily became uncircumcised, or, to use their phrase, and which exactly answers to the word used by the apostle,
“that drew over his foreskin”; as Jehoiachin f, Achan g, yea even the first Adam h; one guilty of this, they say, makes void the covenant i; it was accounted a very great sin, so great that he that committed it was reckoned k among them that shall have no part in the world to come, but shall be cut off and perish; physicians say, this may be done by the use of an instrument they call spaster, which has its name from the word used in the text. The apostle’s sense is, that such as had been circumcised, and had now embraced the faith of Christ, had no reason to be uneasy, or take any methods to remove this mark from their flesh, because it was abolished by Christ, and now of no significance; since as it did them no good, it did them no hurt:
is any called in uncircumcision? let him not become circumcised?; that is, if a Gentile who was never circumcised is called by grace, let him not submit to circumcision, which is now abrogated, and is altogether unnecessary and unprofitable in the business of salvation; yea, hurtful and pernicious if done on that account, since it makes men debtors to do the whole law, and Christ of none effect unto them.
b Antiqu. l. 12. c. 5. sect. 1. c Hieros. Yebamot, fol. 9. 1. & Sabbat, fol. 17. 1. T. Bab. Yebamot, fol. 72. 1. & Gloss. in ib. d Bereshit Rabba, sect. 46. fol. 41. 4. e T. Bab. Yebamot, fol. 72. 1. f Vajikra Rabba, sect. 19. fol. 161. 1. g T. Bab. Sanhedrin, fol. 44. 1. h Ib. fol. 38. 2. Zohar in Gen. fol. 27. 1. & 40. 4. i Hieros, Peah, fol. 16. 2. & Sanhedrin, fol. 27. 3. Bereshit Rabba, fol. 41. 4. k Maimon. Hilch. Teshuba, c. 3. sect. 6. & Milah, c. 3. sect. 8.
Fuente: John Gill’s Exposition of the Entire Bible
Let him not become uncircumcized ( ). Present middle imperative of , old verb to draw on. In LXX (I Macc. 1:15) and Josephus (Ant. XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.
Fuente: Robertson’s Word Pictures in the New Testament
Become uncircumcised [] . The reference is to the process of restoring a circumcised person to his natural condition by a surgical operation. See Josephus, “Antiquities,” 12, 5, 1; 1 Macc. 1 15; Smith’s “Dictionary of the Bible,” Article Circumcision; Celsus, “De Re Medica,” cited in Wetstein with other passages. See, also, Edwards’ note on this passage.
Fuente: Vincent’s Word Studies in the New Testament
1) Is any man called being circumcised. (peritetmemenos tis eklethe;) was anyone called having been circumcised? having received the outward physical mark of an Israelite.
2) Let him not become uncircumcised. (me epispasto) Let him not be uncircumcised. Let him not physically alter or change his identity, as if he were an Israelite, Gen 17:10; Deu 10:16.
3) Is any called in uncircumcision. (en akrobustia kekletai tis) has anyone been called in uncircumcision? Never having received the male sex identity of an Israelite.
4) Let him not be circumcised. (me peritemnestho) Let him not become circumcised. or take to himself the physical mark, identity of a male Israelite. Act 15:1; Act 15:24. Mere cutting off the foreskin of the male penis did not and could not make one a true follower of Jesus.
Fuente: Garner-Howes Baptist Commentary
18. Circumcised, etc. As he had made mention of the calling, he takes occasion, from a particular instance, to make a digression for a little into a general exhortation, as he is wont to do in many instances; and, at the same time, he confirms, by different examples, what he had said respecting marriage. The sum is this, that in external things you must not rashly abandon the calling on which you have once entered by the will of God. And he begins with circumcisions, respecting which many at that time disputed. Now, he says that with God it makes no difference whether you are a Gentile or a Jew. Hence he exhorts every one to be contented with his condition. It must always be kept in view, that he treats only of lawful modes of life, which have God as their approver and author.
Fuente: Calvin’s Complete Commentary
(18) Is any man called being circumcised?Better, Was any one called having been circumcised? The previous general rule is now illustrated by, and applied to, two conditions of lifeCIRCUMCISION (1Co. 7:18-20) and SLAVERY (1Co. 7:20-24). If any man was converted after having been circumcised, he was not, as some over-zealous Christians might have been anxious to do, to remove every trace of his external connection with Judaism (Gal. 5:2).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
3. Counsel, generally, as to abiding in present calling, 18-24.
18. Circumcised The first illustration.
Uncircumcised Put off his Jewish relationships. The physical circumcision could be undone, or at least modified, by a surgical operation. See 1Ma 1:13-15 .
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Was any man called being circumcised, let him not become uncircumcised. Has any been called in uncircumcision, let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.’
Physical signs, or the lack of them, are nothing to God. If a man is circumcised he does not need to have an operation to show that he is no longer a Jew. Indeed as a Christian Jew he can continue witnessing to Jews, just as Paul does (1Co 9:20). If a man is uncircumcised it will not benefit him at all to become circumcised. God will not thereby look on him differently. Such outward things are irrelevant.
What matters in both cases is submission to the will of God demonstrated by keeping His commandments (see Rom 2:25-29), and these centre around ‘you shall love your neighbour as yourself’ (Rom 13:9-10; Gal 5:6; Gal 5:14; Jas 2:8; Eph 6:2; 1Ti 1:5; 1Ti 6:11-14). The wide view we are to take of ‘commandments’ is demonstrated in John’s letter (1Jn 2:3-5; 1Jn 2:8-11; 1Jn 3:23; 1Jn 4:21). In the end what God looks for is obedience to Him and love for one another. This is the responsibility of every Christian, not in order to attain salvation, but because they have received salvation, because they have been ‘sanctified’ and are God’s dwellingplace..
Paul’s declaration here was important. The Jews despised those who were uncircumcised, and the Greeks tended to despise those who were circumcised and had thus marred the perfect body. But God says that neither condition matters. What is relevant is that He can use each in the sphere in which he finds himself. The circumcised have the advantage when witnessing to the circumcised, the uncircumcised when witnessing to Gentiles. But elsewhere he will point out that circumcision, like the sacrificial system, has in fact come to fulfilment in the crucifixion of Christ. The shedding of blood in circumcision looked forward to His work on the cross, and those who come to benefit from His death are circumcised spiritually through union with Him in His death as a result of putting off the body of flesh, the old life and the old ways. The old physical rite is therefore done away, replaced by the spiritual, which is a sign of their death to sin and their new obedience (Col 2:11-13).
Fuente: Commentary Series on the Bible by Peter Pett
A general application of these truths:
v. 18. Is any man called being circumcised? Let him not become uncircumcised. Is any called in uncircumcision? Let him not be circumcised.
v. 10. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
v. 20. Let every man abide in the same calling wherein he was called.
v. 21. Art thou called being a servant? Care not for it; but If thou mayest be made free, use it rather.
v. 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.
v. 23. Ye are bought with a price; be not ye the servants of men.
v. 24. Brethren, let every man, wherein he is called, therein abide with God. Just as the matter of marriage was regulated by Paul in such a way that no one was to deal presumptuously, but was always to have the proper regard for God’s gift and call, so he wanted the same principles applied in other matters of daily life: As a circumcised person was any one called? Do not try to remove its sign. Paul is here referring to such renegade Jews, some of whom may have been found in the Corinthian church, as resorted to an operation to efface the sign of their nationality, probably to signify their entire repudiation of the Law. His ruling is strictly against this practice. And, on the other hand: In uncircumcision, as a Gentile, is any one called? Let him not be circumcised. It was just as little to be commended that the Gentile Christians attempted to reach the highest state of perfection by submitting to the Jewish sacrament. And the reason for this uncompromising attitude of Paul was: Circumcision is nothing, and uncircumcision is nothing; upon neither of these does the worth of a Christian in the eyes of God depend, in no way do they represent religious qualifications. The observing of the commandments of God, faith working by love, a new creature, is everything. Circumcision is no longer a sacrament, but a mere custom without the slightest religious or moral value; God looks upon the heart, upon the activity which faith develops in observing the demands of His holy will. See Gal 6:15. Where true, living faith is found, there the members of one nation are like those of another, there is neither Jew nor Greek, neither German nor American, they are all one in Christ Jesus. See Gal 3:28. And therefore let everyone remain in that same state in which he was called. It is not necessary to change either nationality or station in life in order to be acceptable to the Lord: He understands every language equally well, and the callous spots on a man’s hands do not debar him from any of the privileges of God’s kingdom.
Paul illustrates this by a second example, bringing out especially the social distinction of the times: As a slave were you called? Do not let it worry you; but if you can become free, rather make use of that. The members of the Corinthian congregation that were slaves were naturally anxious to have their liberty, and the teaching of the Gospel was understood by them to favor this longing. But a Christian slave was not to fear that he could not serve the Lord and be just as dear to Him in this state. The Lord having called him through the Gospel while he was in that social position would continue to show him His mercy even if he continued to be a slave for the rest of his life. At the same time, however, the apostle conceded that a slave may well make use of the opportunity to become free, to accept such a gift of grace from the hands of God. In either event the social state makes no difference, as far as the Lord is concerned: For the man called in the Lord as a slave, while he holds the position, the station of a slave, is nevertheless the Lord’s freeman; likewise the man that is called while he is free is Christ’s servant. This is a paradox, but a very beautiful way of describing the relation of both the bond and the free to the Lord. “Christ buys us from our old master, sin, and then sets us free; but a service is still due from the freedman to the patron. ” The freedom spoken of here is, of course, spiritual freedom, according to which our liberation from the power of sin, by that token, gives us the strength to serve the Lord with all our heart, with all our soul, and with all our mind. And here the apostle calls out an emphatic warning: With a price you were bought, 1Pe 1:18-19. The price of redemption which had to be laid down to deliver us from the slavery of sin and Satan was so immeasurably great that it must serve for all times to deter us from a very -foolish step, that of becoming servants of men, of selling ourselves into the vilest of slavery by abandoning the truth of Scriptures and permitting ourselves to be swayed and governed by the imagination and wisdom of men. And the Corinthians could readily make the application of the word in their own case, namely, not to make themselves so dependent upon any man as to imagine that they were not really free, even though they had a master over them. And so Paul once more sums up the thought of the entire section: Every one wherein he was called, brethren, in this let him remain before God. That relation, that station in life which a person occupied when he came to faith he may retain without one qualm for the rest of his days. Let it but be before God, in the sight of God, that the entire life be one of faith and of holy works, well-pleasing to the Lord.
Fuente: The Popular Commentary on the Bible by Kretzmann
1Co 7:18. Is any man called being circumcised? This is a very pertinent digression, as it so directly contradicts the notion which prevailed among the Jews, that embracing the true religion dissolved all the relations which had before been contracted; whereas the Apostle here declares, that the Gospel left them in this respect just as it found them; increasing, instead of lessening, the obligations they were under to a faithful and affectionate discharge of their correspondent duties. The word has an evident relation to attempts like those referred to 1 Maccab. 1Co 1:15 which it is not necessary more particularly to illustrate. See Doddridge, Hammond, and Wall.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 7:18 ff. Further explanation of this injunction by way of example, and not bearing simply on the case of Christians living in mixed marriage. [1160]
The protases do not convey a question either here or in 1Co 7:27 , being in the rhetorically emphatic form of the hypothetic indicative. See Bernhardy, p. 385. Comp Khner, II. p. 561.
] ne sibi attrahat , sc [1162] praeputium . A surgical operation frequent among the later Jews ( 1Ma 1:15 , and Grimm in lo [1163] ; Josephus, Antt. xii. 5. 1), described in detail by Celsus, vii. 25. 5, or otherwise performed, by which a sort of foreskin was again drawn over the glans resorted to not only in cases of perversion to heathenism, but also from shame or fear of heathen eyes, before which men sought to avoid appearing (in baths, for example, or otherwise) as circumcised . With Christians this might especially be occasioned by a shrinking from the eyes of Gentile converts . See, besides Wetstein, Groddeck in schoettgen’s Horae , p. 1159 f.; Lightfoot, p. 194; Lbkert in the Stud. u. Krit. 1835, p. 657. Such persons were styled . See Buxtorf, Lex. Talm. p. 1274.
.] Comp Rom 4:10 .
[1160] Theodoret says well: , .
[1161] omp. compare. “comp. on Matt. iii. 5” refers to Dr. Meyer’s own commentary on the passage. So also “See on Matth. iii. 5.”
[1162] c. scilicet .
[1163] n loc refers to the note of the commentator or editor named on the particular passage.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
(18) Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. (19) Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. (20) Let every man abide in the same calling wherein he was called. (21) Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. (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. (23) Ye are bought with a price; be not ye the servants of men. (24) Brethren, let every man, wherein he is called, therein abide with God. (25) Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. (26) I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. (27) Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. (28) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. (29) But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; (30) 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; (31) And they that use this world, as not abusing it: for the fashion of this world passeth away. (32) But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: (33) But he that is married careth for the things that are of the world, how he may please his wife. (34) There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. (35) And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. (36) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. (37) Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. (38) So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. (39) The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. (40) But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
As the Apostle on this subject of circumcision, as well as all the other points on ordinances, wrote under the immediate inspiration of the Holy Ghost; it is to the peace and happiness of the Church, to have a clear instruction concerning those things. And what is here said, is highly satisfactory, being stated by the Lord himself in his government of his Church and people. Here we are expressly taught that if a Jew be called by the Spirit, his former circumcision hath nothing of objection in it. He is not to conceal, or even wish to conceal, his having been circumcised. Let him not become uncircumcised. He cannot indeed be so. The thing itself in fact is impossible. But the Apostle probably alludes to the case of some, who in times of trouble, when it was considered by heathens a crime to be a Jew, and such upon examination as were found so, were cruelly treated, or put to death; attempted means to make it appear, that they had not been circumcised. To all such the Apostle speaks when he saith, let him not become uncircumcised. In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creature, Gal 6:15 . And on the other hand, if a Gentile from among the heathen world, be called by sovereign grace, to the knowledge of the Lord Jesus Christ; let him not be circumcised by way, as he may think, of being entitled to the Covenant made with Abraham; for this he is without it, Gal 3:28-29 . Circumcision was indeed an holy ordinance of God; and appointed to be observed by the whole house of Israel, under the severest penalties, Gen 17:10-14 . But as it was intended only as a sign and seal of a better Covenant, established upon better promises; it never was intended to minister any further, than unto the coming of Christ. It served as a shadow to Him. For it intimated the fall, and corruption of nature; and that without shedding of blood there was no remission. But when He came, who by the one offering of himself once offered perfected forever them that were sanctified; this ordinance was done away. The substance being come, the shadow forever ceased, Nay, indeed, it not only ceased to be necessary, but became improper. For, as circumcision had wholly an eye to Christ, whoever submitted to the rite after the coming of Christ, did virtually by the act call in question, either that Christ was come, or that his coming was the fulfillment of the whole law. Hence, the Apostle in another Scripture saith, that if a man be circumcised, Christ shall profit him nothing: that is, if he be circumcised from not being satisfied with Christ’s obedience and death, as accomplishing redemption and becoming the end of the law for righteousness to everyone that believeth. See Gal 5:2-3 ; Rom 10:4 .
The Apostle makes use of the same kind of reasoning, respecting the several departments of social life: the servant with the master and the wife with her husband, and in short all the several railings of the world. All situations in civil society, provided the station be lawful, and honest, may be followed; for they have nothing to do with the grand concerns of salvation. He that is called in the Lord with an holy calling by sovereign grace, and is thereby proved to be of the family of Christ, bought with the precious price of Christ’s blood, and thereby redeemed from the Adam-nature fall, hath an infinitely higher concern, than the mere consideration of any worldly calling. The time here, is short. It is hardly worth a thought, what station of life a man is placed in, high or low, rich or poor; unless it were to seek that which might best promote the everlasting interests of the upper, and brighter world. Even the tender alliances in the charities of life: our continuance in them is so transitory, that we ought to sit as loose and detached from them as possible: and conscious that here we have no continuing city, we therefore ought to be always on the lookout in seeking, one to come, Heb 13:14 . I do not think it necessary to enlarge on several particulars set forth by the Apostle, towards the close of the Chapter; being in themselves sufficiently plain and obvious.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
18 Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
Ver. 18. Let him not become uncircumcised ] Some Jews, for fear of Antiochus, made themselves uncircumcised, RAPC 1Ma 1:15. Others for shame after they were gained to the knowledge of Christ, as here. This was done by drawing up the foreskin with a sergeon’s instrument. And of this wicked invention Esau is said to be the first author and practiser. (Godw. Antiq. Hebr.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
18 24 .] Examples of the precept just given . , . Theodoret.
Fuente: Henry Alford’s Greek Testament
18 20 .] First example : CIRCUMCISION.
Fuente: Henry Alford’s Greek Testament
18. ] Was any one called in circumcision , i.e. circumcised at the time of his conversion.
] By a surgical operation; see Theophyl., Wetst., Winer, Realwrterbuch, art. Beschneidung, Jos. Antt. xii. 5. 1; 1Ma 1:15 ; Celsus de Re Medica, vii. 25 (in Wetst.). The practice usually was adopted by those who wished to appear like the Gentiles, and to cast off their ancient faith and habits. Among the Christians a strong anti-Judaistic feeling might lead to it.
] See Gal 5:2 , al.
Fuente: Henry Alford’s Greek Testament
1Co 7:18-19 . The rule of 1Co 7:17 applied to the most prominent and critical distinction in the Church, that between Jew and Gentile : . . .; “Was any one called (as) a circumcised man? let him not have the mark effaced”. alludes to a surgical operation ( , to draw ever ) by which renegade Jews effaced the Covenant sign: see Mal 1:11Mal 1:11 ff., Joseph., Ant. , xii., 5, 1; Celsus, vii., 25. 5; also Schrer, Hist. of Jewish People , I., i., p. 203, and Wetstein ad loc [1078] Such apostates were called m’shkm, recutiti (Buxtorf’s Lexic. , p. 1274). On the opp [1079] direction to the Gentile, , the Ep. to the Gal. is a powerful commentary; here the negative reasons against the change suffice (1Co 7:17 ; 1Co 7:19 ). The variation in tense and order of words in the two questions is noticeable: “Was any one a circumcised man at the time of his call ( )? Has any one been called ( ) though in uncircumcision?” To clinch the matter ( cf. 1Co 1:31 , 1Co 3:7 ) P. applies one of his great axioms: “Circumcision is nothing, and uncircumcision is nothing; but keeping of God’s commands” that is everything.
[1078] ad locum , on this passage.
[1079] opposite, opposition.
In Gal 5:6 ; Gal 6:15 this maxim reappears, with and respectively in the antithesis: this text puts the condition of acceptance objectively , as it lies in a right attitude toward God ( cf. Rom 2:25 ff.); those other texts supply the subjective criterion, lying in a right disposition of the man. In Gal 5 , opposed to signalises the impotence of external states, the other two passages their nothingness as religious qualifications. “Those who would contrast the teaching of St. Paul with that of St. James, or exaggerate his doctrine of justification by faith, should reflect on this ” (Lt [1080] ).
[1080] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).
Fuente: The Expositors Greek Testament by Robertson
Is = Was.
any man, any = any (one). Greek. tis. App-123.
being = having been.
Fuente: Companion Bible Notes, Appendices and Graphics
18-24.] Examples of the precept just given. , . Theodoret.
Fuente: The Greek Testament
1Co 7:18. , let him not draw) [become uncircumcised]. Many, who had apostatized from the Jews to the Gentiles, recovered their uncircumcision to some extent by surgical skill, 1Ma 1:15. See Reineccius on this passage. It may be gathered from the admonition of Paul, that they were imitated by some, who from Jews had become Christians.
Fuente: Gnomon of the New Testament
1Co 7:18
1Co 7:18
Was any man called being circumcised? let him not become uncircumcised.-[Reference is here made to certain efforts which were attempted by those who were ashamed of having been circumcised.] If any man has been circumcised, let him not seek to become uncircumcised or to be regarded as a Gentile.
Hath any been called in uncircumcision? let him not be circumcised.-If a Gentile is called, let him remain one, let him serve God in the relation in which he finds himself, and seek to reach and save whom he can in the relation.
Fuente: Old and New Testaments Restoration Commentary
The Time Is Short
1Co 7:18-40
Is any man called being circumcised? let him not become uncircumcised. Is 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 every man abide in the same calling wherein he was called. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. For he that is called in the Lord, being a servant, is the Lords freeman: likewise also he that is called, being free, is Christs servant. Ye are bought with a price; be not ye the servants of men. Brethren, let every man, wherein he is called, therein abide with God. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. 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. But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: but he that is married careth for the things that are of the world, how he may please his wife. There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God. (vv. 18-40)
In the earlier portion of this chapter the apostle, by the Holy Spirit, laid down for us the Christian standard of marriage, showing that with a single exception, which the Lord Himself has indicated in Matthew 19, marriage is indissoluble, the marriage relationship once entered into cannot be broken with impunity, and if any one attempts to break it and marries another, he is guilty of the sin of adultery, the violation of the seventh commandment. That at once raises a question, for there are many people who have had rather unhappy marital experiences before their conversion, and have been separated from husband or wife. Remarriage has taken place, and while they are in such circumstances the grace of God finds them and they are saved. What of them? The apostle makes that point clear when he says, Let every man abide in the same calling wherein he was called. He illustrates this in this way: If you were called, if God saved you as a Jew, do not try to Gentilize yourself but just remain a Jew. Though you are now a member of the body of Christ you cannot undo what you are by nature, and you cannot undo what has taken place before you were converted. On the other hand, if you were a Gentile before you were converted, and now find yourself in a community, as many did in those days, of Jewish believers, do not attempt to Judaize, do not try to make a Hebrew of yourself, for that is impossible. You are saved as a Gentile, God opened the door of faith to you as a Gentile, He took you up as you were; therefore abide with God. To be either Jew or Gentile means nothing now. The great thing for the future is obedience to the Word of God.
Now that you are a Christian you have a new standard by which to live, for God has given His Word to you. That applies where people have had rather mixed experiences along the line of marriage and divorce. When they are converted, all the past is wiped out by the precious blood of Christ. God called them and He saved them in the condition in which He found them. He did not ask, for instance, that the husband and wife who had been married contrary to Christian principles separate in order to be saved. He took them as they were, made them members of Christ, and He recognizes them as His own who have been sanctified by the Holy Spirit and cleansed by the blood of Christ. Now let them abide in the relationship in which His grace has found them, and by living faithfully as husband and wife adorn the doctrine of Christ.
The apostle continues by saying, Art thou called being a servant? The word for servant is bondman, and when this epistle was written slavery extended over the entire world and many of the early Christians were slaves. Art thou called being a slave? care not for it. Do not get restless because of that. You are the Lords freeman, but if you are set at large, then use your liberty for the glory of the Lord Jesus Christ. For he that is called in the Lord, being a servant, is the Lords freeman. He is no longer a slave in Gods eyes, he is free to serve Christ; and as the slave serves the earthly master it is a wonderful thing for him to realize, I am not simply serving my master, I am serving the Lord Christ. He called me in these circumstances, and here I am to glorify Him. And he that is free is not to say, Well, I have no master, I am free, I am not a slave; I can do as I will. Oh, no! He says, He that is called, being free, is Christs servant, and he uses the same word again, Christs bondman. He has been bought, he has been purchased, and so is never to seek to have his own way but is to take the way of the Lord.
Ye are bought with a price; be not ye the servants of men. And then he reiterates, Brethren, let every man, wherein he is called, therein abide with God. That brings in a restriction. I may be saved in a certain calling in which, after all, I could not abide with God.
And then he reverts to what he had been speaking of in the early part of the chapter. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. Some would say, Well, the apostle recognized that he was not inspired when he wrote this. Not at all. He is simply telling us that the Lord has given him no commandment to say that a virgin must marry or must not marry, but he gives by inspiration his judgment in the matter. He was a wise pastor who recognized the conditions prevailing at that time, and said, I suppose, therefore, that this is good for the present distress. The days in which this letter was written were days of great persecution, of fearful suffering, when one might have to flee at a moments notice and leave home and loved ones for Christs sake. And so Paul is saying, For the present distress I should say this is the best thing.
Art thou bound unto a wife? seek not to be loosed. If you are bound to a wife, do not, of course, seek to break the tie; but, Art thou loosed from a wife? seek not a wife. But if one says, Yes, but I have found one who appeals very much to my heart and I would like to make her my wife, if she is willing to share with you the risk and danger, If thou marry, thou hast not sinned. On the other hand, If a virgin marry, she hath not sinned. It is not a question of taking vows and saying, I will or I will not marry. It is a matter of being guided by the Lord under existing circumstances.
But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none. The apostle says, Whatever you do, keep in mind that you are here for only a little while, and you are here to glorify God and that is far more important than to seek your own happiness. You are living in difficult times, in perplexing days, but your hope is the Lords near return. This is always the blessed hope for the Christian, and they were to live with that in view. 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. In other words, we are not to allow any temporal relationship or any human occupation to hinder our fellowship with God or our obedience to His will. When he says, It remaineth, that both they that have wives be as though they had none, he does not mean that they are to disown their wives, to be cold and indifferent toward them, or hard and unkind. Nothing like that, for he has already inculcated the very opposite principle. He means that the one thing to live for is not your own happiness as husband and wife, but if you are united in the Lord, see that your great business is to live for Him.
A dear friend of mine spent a great deal of his time traveling around the world giving out the gospel and his precious wife remained at home perhaps two-thirds of the year caring for the little family. I once said to her, It must get awfully lonely for you. You hardly have any married life living like this. Her eyes filled with tears, and she said, The day my husband and I were married we promised each other we would never let our personal comfort interfere with our devotion to the work of the Lord, and I believe He called my husband for this great evangelistic ministry, and therefore I am glad to keep the house while he goes out to his work. I said, I have a choice tidbit for you. Have you noticed what David said concerning those that abide by the stuff while the others go out to war? He said, As his part is that goeth down to the battle, so shall his part be that tarrieth by the stuff (1Sa 30:24). And so if you carry out your part, when the judgment seat of Christ is set up and you and your husband stand there before God, if he has thousands of precious souls to his credit for whom he is to be rewarded in that day, you will get half of it, even though you could not go out and do the preaching, for the Lord says that those who abide by the stuff shall share with those that go to battle. That is the principle. Every one is to act in view of the fact that the time indeed is fleeting, the Lords return is nearing, and no consideration of personal comfort is to be allowed to hinder devotion to the will of God.
And then Paul adds, They that weep, as though they wept not. The causes of weeping will soon be over and God shall wipe away all tears from our eyes. It does not say that you must not weep; but if you do, it is to be as though you wept not. Who are the folk who weep not? They are the happy people; and though you weep you can be joyful, even in the midst of sorrow, if you are looking on to the glad day of the Lords return.
And then, They that buy, as though they possessed not. You cannot get through this world without buying; it is impossible to live in this scene without something for physical comfort as you go along. But do not set your heart upon such possessions, do not let your affections be entwined about earthly things. As you go through this world it is perfectly right and proper to enjoy many privileges: He giveth us richly all things to enjoy; and they that use this world, as not abusing it. In other words, do not let the spirit if the world get hold of you. While enjoying the good things that God in His grace lavishes upon you do not set your heart upon them, for they are all fleeting, they will be gone someday. If your treasure is all here, if your heart is set upon things here, when everything here has disappeared, what will you have left? If you have Christ, you will have that which satisfies the soul when everything else is gone.
Remember that the fashion of this world passeth away. The apostle is careful to explain that in what he has to say in regard to the single life, as under certain circumstances preferable and possibly wiser than to enter the marriage relation, he does not mean to put people under legal restriction. It is evident it was necessary for him to explain this because within a century-and-a-half after these words were written monasticism had come into the church. People were living in deserts and caves as hermits; they had dedicated themselves to the Lord and taken a vow that they would never marry. Communities of monks and nuns were supposed to be holier than other people, because thus dedicated to a virgin life. The apostle says, I am not urging anything like that upon you when I speak. It may be wiser for the present distress that you do not marry, but in the thirty-second verse he says, I would have you without carefulness. That is simply, I would have you without anxiety.
In the midst of persecution what crushing anxiety must of necessity rest upon the heart of a husband and father if away for a time, knowing that the family is exposed perhaps to a cruel and awful death. He cannot get them out of his mind and he will find it difficult if away on a mission, to serve the Lord without distraction, and so he says, He that is unmarried careth for the things that belong to the Lord, how he may please the Lord. He may say, I have only one life anyway, and if called to lay it down for the Lord, very well. It may be a great deal harder if he has to think of wife and children in grave danger because of affliction and persecution.
He that is married careth for the things that are of the world, how he may please his wife. He that is married is necessarily anxious about temporal things. When he says, Careth for the things of the world, it is not meant as a slur as though it were wrong, but it means that he cares for temporal things; he has to think of the provision for and the safety of his loved ones. It is very right and proper that he should. There is the same difference between a wife and a virgin. The unmarried woman, if dedicated to the work of the Lord, cares for the things of the Lord that she may be holy in body and in soul. Some of the most wonderful Christians that have ever lived have been women who for Christs sake chose never to marry, but to devote their lives to the service of the Lord Jesus Christ. I never quite understand why married people who have the comforts of home often speak in a disparaging and unkind way of unmarried people. I should think, if marriage is so delightful, that married people would speak in a very tender and sympathetic way of people who have not married, but instead of that they speak sometimes in such a contemptuous way. I never like to hear people say, Oh, she is just an old maid! or, He is just an old bachelor! Wait a moment, he whom you so designate may be glorifying the Lord in a way he could not have done if he were the head of a household, and she of whom you speak may be one who is rendering wonderful service to God and humanity. I repeat, some of the most devoted Christians I have ever known have been unmarried men and women who gave themselves wholly to the work of the Lord Jesus Christ. All honor to them!
But now he says, And this I speak for your own profit-I do not want to cast a snare upon you, you are perfectly free to choose in the Lord which life you would lead. I am simply exhorting you concerning that which is seemly-that ye may attend upon the Lord without distraction. But if, after thinking it all over, after living up to the present time of life unmarried, you think it might be better for you to marry, very well, do what you will; you do not sin in being married. But on the other hand, if you can stand steadfast in your heart, if you do not feel any particular yearning for the marriage relationship, and have decreed in your heart to live singly, do so. Whether you keep your virginity or whether you do not, you are doing well, if unto the Lord. He that giveth her in marriage doeth well, but under these circumstances, he that giveth her not in marriage doeth better.
And then he concludes by laying down the definite principle, The wife is bound by the law as long as her husband liveth. Mark this; do not let any one miss this; it does not say, as long as the man liveth; it says, as long as her husband liveth. If he who was her husband became an adulterer, he has broken the marriage relationship. While he may be forgiven, yet nevertheless, our Lord Jesus shows that there is one sin that dissolves the relationship. The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. What does that mean? It means a great deal more than just following your own fancy. It means a great deal more than, in Christ. We are distinctly told that the Christian is not to be unequally yoked together with unbelievers. If you are a Christian and unmarried, and you have never thought this through, take it home. If you ever contemplate marriage, put it out of your mind at once that you might possibly marry somebody who is unsaved. That would be positive disobedience to the Word of God. Be ye not unequally yoked together with unbelievers (2Co 6:14). Of course if you are saved while married to an unsaved person, we have had instruction not to leave but to pray that they may be brought to Christ. But if you are not married, settle it in your mind that you will never permit your affections to be entwined around an unsaved person.
An old Puritan said, If you are a child of God, and you marry a child of the Devil, you will be sure to have trouble with your father-in-law. Do not forget it. For a child of God to take the Devil for his father-in-law will be a fearful mistake; nothing but trouble will follow, for God has said so in His Word. You say, Well, I am thinking of being married, so I must marry a Christian person. True, but there is something even more than that. Let your marriage be in the Lord. One is to be led by the Lord in this important matter as truly as in anything else, and so, marriage in the Lord is marriage in subjection to Him whom we own as Lord and Christ. Oh, you say, then if I marry in the Lord, I will always be happy and never have any troubles! Not necessarily, but when the troubles come you can say, The Lord gave me this husband, or wife, and the Lord will give me grace to get along with him, or her. When you know it is of the Lord, the Lord will enable you to get through to His honor and glory.
But, the apostle says, she is happier if she so abide, after my judgment; and he is giving inspired judgment, but not a command. It is good sound judgment. You know it is often proven that the second marriage is a mistake. Of course sometimes it is a blessing.
Then I think there is a little irony in the last part of this verse, for there were some people questioning Pauls apostleship and judgment, and so he says, She is happier if she so abide, after my judgment: and I think also that I have the mind of Christ. In other words, They say I havent, but I think I have. He wrote these words as truly by inspiration as when he penned that matchless eighth chapter of Romans.
Let me bring you back to those words, This I say, brethren, the time is short. We have but a little while to testify for God. Christian, shall we not seek to use every moment for His glory? Shall we not seek in every calling wherein He has called us to abide and be used in blessing for a lost world? Shall we not put out of our lives anything that hinders fellowship with God and usefulness in testimony?
If you are unsaved, take these words home: The time is short. The time when mercy is being offered is slipping by.
Life at best is very brief,
Like the falling of a leaf,
Like the binding of a sheaf:
Be in time!
Fairest flowers soon decay,
Youth and beauty pass away,
Oh, you have not long to stay:
Be in time!
Our Lords return draws near, death too is ever following on your track and you are still out of Christ. In grace He came from Godheads fullest glory down to Calvarys depth of woe for your redemption. Does He not deserve to have you trust Him and confess Him openly as your Savior? If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved (Rom 10:9).
Fuente: Commentaries on the New Testament and Prophets
being: Act 15:1, Act 15:5, Act 15:19, Act 15:24, Act 15:28, Gal 5:1-3, Col 3:11
Reciprocal: Gen 17:10 – Every Gen 17:23 – circumcised Act 15:9 – put Rom 2:26 – General Rom 4:10 – not in circumcision 1Co 7:17 – as the
Fuente: The Treasury of Scripture Knowledge
1Co 7:18. Become uncircumcised. This refers to a surgical trick whereby It could not be known from appearances whether a man was circumcised or not. The verse :means for a Jew not to resort to that if he decides to become a Christian. This surgery is mentioned in Josephus, Antiquities, Book 12, Chapter 5, Section 1.
Fuente: Combined Bible Commentary
The forgoing Principles applied to other Cases, 18-24.
And first, Circumcision.
1Co 7:18. Was any man called being circumcised? let him not become uncircumcisedwhich, under the persecution of Antiochus, the Jews contrived to accomplish, to conceal their nationality (1Ma 1:15; Joseph. Antt. xii. 5. 1).
1Co 7:19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of Godis everything in religion. It is worthy of notice that the unimportance of both in religion is thrice expressed, and each time in contrast with something essential. Here, where the point in question is how to act, the essential thing is made obedience; in Gal 5:6, where the point is to have the foundation of the Christian life rightly laid, the essential thing is faith, working by love; in Gal 6:15, where those are dealt with who think they can sow to the flesh, and yet not reap corruption, the essential thing is the being a new creature.
1Co 7:20. Let each man abide in that calling wherein he is callednot his occupation, but his condition in life. Secondly, Bond-service.
1Co 7:21. Wast thou called being a bond-servant? care not for it: but if thou canst become free, use it rather. Such is the natural sense of the statement, and some of the best expositors so understand it. But looking at the strain of the argument and the strict sense of the words themselves, it has been plausibly argued that the sense must be, nay, even if thou mayest be made free, use it (i.e. your state of slavery) rather. But if so, why did the apostle express it in this strange wayuse it rather”? why did he not say seek it not, be content, abide still, or some similar phrase? And then, only take this last clause parenthetically, as follows:If called as a slave, think not that to serve Christ in that condition is hopeless (though, of course, if thou mayest be made free, that is to be preferred)and the sense will at once be seen to be good, and quite consistent with the strain of the argument. This sense, too, is all the more probable, as the apostle is about to add (1Co 7:23), Ye were bought with a price, become not bond-servants of men.
1Co 7:22. For he that was called in the Lord, being a bond-servant, is the Lords freedmanor manumitted slave,[1] liberated from the slavery of sin; for whosoever committeth sin is the slave of sin (Joh 8:34; 2Pe 2:19; 2Ti 2:26).
[1]
likewise he that was called, being free, is Christs bond-servant. Thus have these two very dissimilar conditions of life a beautiful meeting – place and bond of union in Christ. Well might it be said (Jas 1:9-10), Let the brother of low degree glory in that he is exalted, and the rich in that he is made lowboth meeting on the platform of a common redemption.
1Co 7:23. Ye were bought with a price; become not bond-servants of men. This does not mean, Get not into actual slavery, but, Being set inwardly free at such a cost, suffer not yourselves to be despoiled of this higher liberty by any party.
Fuente: A Popular Commentary on the New Testament
Here the apostle proceeds to exhort the Corinthians to be content with the lot and condition which God had distributed unto them, and to frame themselves to walk Christianly in it.
Particularly he shows, That if any person amongst them were a native Jew, and so circumcised, and afterwards converted to Christianity, he should neither trouble himself to get off that mark from his flesh, nor affect the state of him who, being a Gentile, had never been circumcised.
On the other side, if any of them were native Gentiles, and never circumcised, but now converted to Christianity, let him not affect the state of one who was a native Jew, and circumcised: For circumcision is nothing and uncircumcision is nothing; that is, nothing now available to salvation, nothing that renders persons more or less acceptable in the sight of God; but the keeping of the commandments of God, this is all in all. For God regards not men’s outward conditions, but obedience to his commands.
Christianity consists not in a warm zeal, either for or against outward ceremonies, but in positive holiness, and a strict conformity to divine precepts.
Fuente: Expository Notes with Practical Observations on the New Testament
1Co 7:18-19. Is any man called Brought to the saving knowledge of Christ, and to a participation of his grace; being circumcised Having been born of Jewish parents, and therefore circumcised in his childhood, or being a proselyte of righteousness, and therefore circumcised; let him not become uncircumcised Not act as if he were desirous, as far as possible, to undo what was done for him by his Jewish parents, or others. Is any called in uncircumcision Having been a Gentile by birth; let him not be circumcised The Judaizing teachers urged the Gentile converts to receive circumcision as necessary to salvation. This the apostle declared to be a renouncing of the gospel, Gal 5:2-3. Circumcision is nothing, and uncircumcision is nothing Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God Namely, from a principle of faith and love, and with a single eye to the glory of God: for this, according to the same apostle, implies faith working by love, and a new creature, or a new creation, the necessity of which the apostle declares, in similar terms, Gal 5:6; Gal 6:15.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Vv. 18, 19. Is any man called being circumcised, let him not become uncircumcised; is any called in uncircumcision, let him not be circumcised. 19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God is everything.
Whether we give to the two verbs in the indicative the interrogative or affirmative sense matters little; it is here the hypothetical indicative.
The apostle is alluding to a custom which was introduced among the Hellenistic Jews, of practising a surgical operation intended to disguise their state of circumcision. They wished thereby to escape either persecution, or ridicule, in the public baths or games. These renegades were called meschoukim, recutiti. Epiphanius ascribes the invention of the process to Isaiah. Mention is made of it in the Book of Maccabees (1Co 1:11; 1Co 1:15) and in Josephus (Antiq. 12.5. 1). This difference, circumcision or uncircumcision, which had played so decisive a part from the religious standpoint of the Jews, was reduced to nothing by the gospel, which absolutely subordinates the ritual to the moral side of things. The coming of Christ inaugurated a new era, in which holiness alone remains; comp. Rom 2:29. In the expression commandments of God there are embraced the moral contents of the Jewish law and of the example and teachings of Jesus, as well as the directions of His Spirit. Paul in like manner elsewhere contrasts with circumcision and uncircumcision the new creature (Gal 6:15), or faith acting by love (Gal 5:6); comp. Rom 13:9, where the whole law is summed up in love. It is evident that Paul is here speaking of the end to be realized, not of the means indispensable to its attainment.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Was any man called [converted] being circumcised? let him not become uncircumcised. [1 Macc. 1:15.] Hath any been called in uncircumcision? let him not be circumcised.
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 18
Let him not become uncircumcised; let him remain a Jew. It was a great question in the early church, whether a Gentile convert must embrace Judaism as well as Christianity. A council was held at Jerusalem on this question, as described in Acts 15:1-29.
Fuente: Abbott’s Illustrated New Testament
SECTION 12 BE NOT EAGER TO CHANGE YOUR POSITION CH. 7:18-24
Circumcised, was one called? let him not become uncircumcised. In uncircumcision has one been called? let him not be circumcised. Circumcision is nothing; and uncircumcision is nothing but a keeping of God’s commandments. Each one, in the calling with which he was called, in this let him remain. A slave, wast thou called? Care not for it. (But if also thou art able to become free, prefer to use the opportunity.) For the slave called in the Lord is a freedman of the Lord. In like manner the free man, when called, is a slave of Christ. With a price you were bought. Do not become slaves of men. Each one, in the state in which he was called, Brothers, in this let him remain with God .
1Co 7:18-20. The great principle of 1Co 7:17, viz. that change is at present undesirable, bears not merely on the marriage relation but on all others, and especially on the believer’s relation to Judaism. Therefore, while adducing it in relation to marriage, Paul takes the opportunity of expounding its wider bearing. He thus reveals its great importance as a broad and universal principle; and strengthens himself for further use of it in 13 in reference to marriage.
Become uncircumcised: as in Macc. i. 15, Josephus, Antiquities xii. 5. 1: a recognized surgical operation; see Celsus, bk. vii. 25. 1. Let those who received the Gospel as Jews lay aside formally their visible connection with the ancient people of God; and let not those who as heathens received it enter the Jewish community. This equally balanced advice, 1Co 7:19 supports with an equally balanced fundamental principle. Cp. Gal 5:6. A man is neither better nor worse by being a Jew. Therefore, neither side has any reason for change.
Keeping the commands of God, is everything: only upon the degree to which we do what God bids, depends our rank in the kingdom of God.
And nothing nothing, implies that circumcision neither helps nor hinders our obedience to God. Paul thus proclaims explicitly, as did Christ in Mat 15:11, the abrogation of the Old Covenant. For of that Covenant circumcision was an obligatory sign: Gen 17:10; Lev 12:3. See under Rom 2:25.
Keep commandments: 1Ti 6:14, cp. Rom 2:26 : favorite words with John, Joh 14:15; Joh 14:21; Joh 14:23; Joh 15:10; 1Jn 2:3 f; 1Jn 3:22; 1Jn 3:24; 1Jn 5:2 f: cp. Rev 12:17; Rev 14:12. This verse and Gal 5:6 help to harmonize the teaching of Paul with Jas 2:24, etc. All who believe become thereby (Gal 3:26) sons of God, and receive (Gal 4:6) the Holy Spirit, who leads them (Rom 8:4-14) in the path of obedience. But, unless we follow His guidance, our faith will die: Jas 2:20. Consequently, our obedience is the test and measure, though not the ground or source, of our Christian life.
1Co 7:20. Repeats the general principle of 1Co 7:17, just applied to the believers relation to Judaism.
The calling: the Gospel call, as in 1Co 1:26, but looked upon in connection with the various circumstances in which it found the readers and was accepted by them, circumstances henceforth linked with it indissolubly in the thought of the called ones. In whatever circumstances you heard the Voice of God, therein remain.
Fuente: Beet’s Commentary on Selected Books of the New Testament
7:18 {13} Is any man called being circumcised? let him not {o} become uncircumcised. Is any called in uncircumcision? let him not be circumcised.
(13) Nonetheless he shows us that in these examples all are not of the same type: because circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal that the kingdom of God consists not in them, and therefore these are no hindrance to obey God.
(o) He is said to become uncircumcised, who by the help of a surgeon, recovers an upper skin. And this is done by drawing the skin with an instrument, to make it to cover the head. Celsus in book 7, chapter 25.
Fuente: Geneva Bible Notes
This principle of remaining in one’s present condition applies to being circumcised as well as to being married. Both conditions were secondary to following the Lord obediently. God did not command celibacy or marriage, circumcision or uncircumcision (under the New Covenant). These are matters of personal choice in the church. One’s ministry might be one factor in his or her decision (e.g., Act 16:3; cf. Gal 5:6; Gal 6:15).
The idea of becoming uncircumcised after one has been circumcised seems strange, but some Jews did this to avoid being known as Jews when they participated in activities at the public gymnasiums. [Note: Ibid., p. 146. See also Keener, p. 66.] They underwent an operation that reversed their circumcision.