1Cor 7:18-24 | Barnes | STEP | Verse 18. Is any man called . Does any one become a Christian. . 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. Comp. 1 Mac. i. 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 Grotius 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. , seq. (e) "uncircumcision"

1 Corinthians 7:18-24

Verse 18. Is any man called. Does any one become a Christian. 1Cor 7:26.

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. Comp. 1 Mac. i. 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 Grotius 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. Rom 2:27, seq.

(e) "uncircumcision" Acts 15:1, Gal 5:2 Verse 19. Circumcision is nothing, etc. It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands. Rom 2:29.

But the keeping of the commandments of God. Is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.

(a) "Circumcision" Gal 5:6, 6:15 (b) "keeping" Jn 15:14 Verse 20. Let every man abide. Let him remain or continue.

In the same calling. The same occupation, profession, rank of life. We use the word calling in the same sense to denote the occupation or profession of a man. Probably the original idea which led men to designate a profession as a calling was the belief that God called every man to the profession and rank which he occupies; that is, that it is by his arrangement, or providence, that he occupies that rank rather than another. In this way every man has a call to the profession in which he is engaged as really as ministers of the gospel; and every man should have as clear evidence that God has called him to the sphere of life in which he moves, as ministers of the gospel should have that God has called them to their appropriate profession. This declaration of Paul, that every one is to remain in the same occupation or rank in which he was when he was converted, is to be taken in a general and not in an unqualified sense. It does not design to teach that a man is in no situation to seek a change in his profession when he becomes pious. But it is intended to show that religion was the friend of order; that it did not disregard or disarrange the relations of social life; that it was fitted to produce contentment even in an humble walk, and to prevent repinings at the lot of those who were more favoured or happy. That it did not design to prevent all change is apparent from the next verse, and from the nature of the case. Some of the circumstances in which a change of condition, or of calling, may be proper when a man is converted, are the following:

(1.) When a man is a slave, and he can obtain his freedom, 1Cor 7:21.

(2.) When a man is pursuing a wicked calling or course of life when he was converted, even if it is lucrative, he should abandon it as speedily as possible. Thus if a man is engaged, as John Newton was, in the slave-trade, he should at once abandon it. If he is engaged in the manufacture or sale of ardent spirits, he should at once forsake the business, even at great personal sacrifice, and engage in a lawful and honourable employment. Acts 19:19. No considerations can justify a continuance in a course of life like this after a man is converted. No consideration can make a business which is "evil, and only evil, and that continually," proper or right.

(3.) Where a man can increase his usefulness by choosing a new profession. Thus the usefulness of many a man is greatly promoted by his leaving an agricultural or mechanical employment; or by his leaving the bar, or the mercantile profession, and becoming a minister of the gospel. In such situations, religion not only permits a man to change his profession, but it demands it; nor will God smile upon him, or bless him, unless the change is made. An opportunity to become more useful imposes an obligation to change the course of life. And no man is permitted to waste his life and talents in a mere scheme of money-making, or in self-indulgence, when by changing his calling he can do more for the salvation of the world.

(c) "abide" Prov 27:8 Verse 21. Being a servant. δουλος. A slave. Slaves abounded in Greece, and in every part of the heathen world. Athens, e.g., had, in her best days, twenty thousand freemen, and four hundred thousand slaves. See the condition of the heathen world on this subject illustrated at length, and in a very learned manner, by Rev. B. B. Edwards, in the Bib. Repository for Oct. 1835, pp. 411--436. It was a very important' subject to inquire what ought to be done in such instances. Many slaves who had been converted might argue that the institution of slavery was contrary to the rights of man; that it destroyed their equality with other men; that it was cruel, and oppressive, and unjust in the highest degree; and that therefore they ought not to submit to it, but that they should burst their bonds, and assert their rights as freemen. In order to prevent restlessness, uneasiness, and insubordination; in order to preserve the peace of society, and to prevent religion from being regarded as disorganizing and disorderly, Paul here states the principle on which the slave was to act. And by referring to this case, which was the strongest which could occur, he designed doubtless to inculcate the duty of order, and contentment in general, in all the other relations in which men might be when they were converted.

Care not for it. Let it not be a subject of deep anxiety and distress; do not deem it to be disgraceful; let it not affect your spirits; but be content in the lot of life where God has placed you. If you can in a proper way obtain your freedom, do it; if not, let it not be a subject of painful reflection. In the sphere of life where God by his providence has placed you, strive to evince the Christian spirit, and show that you are able to bear the sorrows and endure the toils of your humble lot with submission to the will of God, and so as to advance in that relation the interest of the true religion. In that calling do your duty, and evince always the spirit of a Christian. This duty is often enjoined on those who were servants, or slaves, Eph 6:5; Col 3:22, 1Timm 6:1, Tit 2:9, 1Pet 2:18. This duty of the slave, however, does not make the oppression of the master right or just, any more than the duty of one who is persecuted or reviled to be patient and meek makes the conduct of the persecutor or reviler just or right; nor does it prove that the master has a right to hold the slave as property, which can never be right in the sight of God; but it requires simply that the slave should evince, even in the midst of degradation and injury, the spirit of a Christian, just as it is required of a man who is injured in any way to bear it as becomes a follower of the Lord Jesus. Nor does this passage prove that a slave ought not to desire freedom if it can be obtained, for this is supposed in the subsequent clause. Every human being has a right to desire to be free, and to seek liberty. But it should be done, in accordance with the rules of the gospel; so as not to dishonour the religion of Christ, and so as not to injure the true happiness of others, or overturn the foundations of society.

But if thou mayest be made free. If thou canst--δυνασαιif it is in your power to become free. That is, if your master or the laws set you free; or if you can purchase your freedom; or if the laws can be changed in a regular manner. If freedom can be obtained in any manner that is not sinful. In many cases a Christian master might set his slaves free; in others, perhaps, the laws might do it; in some, perhaps, the freedom of the slave might be purchased by a Christian friend. In all these instances it would be proper to embrace the opportunity of becoming free. The apostle does not speak of insurrection, and the whole scope of the passage is against an attempt on their part to obtain freedom by force and violence. He manifestly teaches them to remain in their condition, to bear it patiently and submissively, and in that relation to bear their hard lot with a Christian spirit, unless their freedom could be obtained without violence and bloodshed. And the same duty is still binding. Evil as slavery is, and always evil and only evil, yet the Christian religion requires patience, gentleness, forbearance; not violence, war, insurrection, and bloodshed. Christianity would teach masters to be kind, tender, and gentle; to liberate their slaves, and to change the laws so that it may be done; to be just towards those whom they have held in bondage. It would not teach the slave to rise on his master, and imbrue his hands in his blood; to break up the relations of society by violence; or to dishonour his religion by the indulgence of the feelings of revenge and by murder.

Use it rather. Avail yourselves of the privilege if you can, and be a freeman. There are disadvantages attending the condition of a slave; and if you can escape from them, in a proper manner, it is your privilege and your duty to do it.

(d) "care not" Heb 13:5 Verse 22. For he that is called in the Lord. He that is called by the Lord; he that becomes a Christian.

Being a servant. A slave when he is converted.

Is the Lord's freeman. Marg., Made free. απελευθερος. Is manumitted, made free, endowed with liberty by the Lord. This is designed evidently to comfort the heart of the slave, and to make him contented with his condition; and it is a most delicate, happy, and tender argument. The sense is this: "You are blessed with freedom from the bondage of sin by the Lord. You were formerly a slave to sin, but now you are liberated. That bondage was far more grievous, and far more to be lamented, than the bondage of the body. But from that long, grievous, and oppressive servitude, you are now free. Your condition, even though you are a slave, is far better than it was before; nay, you are now the true freeman, the freeman of the Lord. Your spirit is free; while those who are not slaves, and perhaps your own masters, are even now under a more severe and odious bondage than yours. You should rejoice, therefore, in deliverance from the greater evil, and be glad that in the eye of God you are regarded as his freeman, and endowed by him with more valuable freedom than it would be to be delivered from the bondage under which you are now placed. Freedom from sin is the highest blessing that can be conferred on men; and if that is yours, you should little regard your external circumstances in this life. You will soon be admitted to the eternal liberty of the saints in glory, and will forget all your toils and privations in this world."

Is Christ's servant. Is the slave (δουλος) of Christ; is bound to obey law, and to submit himself, as you are, to the authority of another. This, too, is designed to promote contentment with his lot, by the consideration that all are bound to obey law; that there is no such thing as absolute independence; and that, since law is to be obeyed, it is not degradation and ignominy to submit to those which God has imposed on us by his providence in an humble sphere of life. Whether a freeman or a slave, we are bound to yield obedience to law, and everywhere must obey the laws of God. It is not, therefore, degradation to submit to his laws in a state of servitude, though these laws come to us through an earthly master. In this respect, the slave and the freeman are on a level, as both are required to submit to the laws of Christ; and, even if freedom could be obtained, there is no such thing as absolute independence. This is a very beautiful, delicate, and happy argument; and perhaps no consideration could be urged that would be more adapted to produce contentment.

(e) "is the Lord's freeman" Jn 8:36, Rom 6:18,22 (1) "freeman" "made free" (a) "Christ's servant" Ps 116:16, 1Pet 2:16 Verse 23. Ye are bought with a price. Though you are slaves to men, yet you have been purchased for God by the blood of his Son. 1Cor 6:20. You are, therefore, m his sight, of inestimable worth, and are bound to be his.

Be not ye the servants of men. That is, "Do not regard yourselves as the slaves OF MEN. Even in your humble relation of life, even as servants under the laws of the land, regard yourselves as the servants of God, as obeying and serving him even in this relation, since all those who are bought with a price--all Christians, whether bond or free--are in fact the servants (slaves, δουλοι) of God, yet. 22. In this relation, therefore, esteem yourselves as the servants of God, as bound by his laws, as subject to him, and as really serving him, while you yield all proper obedience to your master." Rosenmuller, Grotius, and some others, however, think that this refers to Christians in general; and that the apostle means to caution them against subjecting themselves to needless rites and customs which the false teachers would impose on them. Others have supposed (as Doddridge) that it means that they should not sell themselves into slavery; but assuredly a caution of this kind was not needful. The view given above I regard as the interpretation demanded by the connexion. And in this view it would promote contentment, and would even prevent their taking any improper measures to disturb the relations of social life, by the high and solemn consideration that even in that relation they were, in common with all Christians, the true and real servants of God. They belonged to God, and they should serve him. In all things which their masters commanded, that were in accordance with the will of God, and that could be done with a quiet conscience, they were to regard themselves as serving God: if at any time they were commanded to do that which God had forbidden, they were to remember that they were the servants of GOD, and that he was to be obeyed rather than man.

(b) "bought with a price" 1Cor 6:20 Verse 24. Brethren, etc. 1Cor 7:20.