There was much unsettlement in regard to marriage in the church at Corinth. An unnatural asceticism was showing itself in some quarters and a lawless self-indulgence in others. Against these tendencies Paul resolutely set himself. While he held that marriage should be contracted only in the Lord, he also taught that where it had been consummated it should not be dissolved at the instance of the Christian, though the wish of the unbelieving partner might be acceded to. Children, also, born when one of their parents was a heathen, might be reckoned clean.
The Apostle refers both to vocation and to the Christian life as a divine calling, 1 Corinthians 7:18-24. We are all called to our trade or profession as much as a student is to the ministry. It is interesting that a man will speak of his business as his calling. God has a purpose for each of us, and summons us to fulfill it. Unless we are specially led to do otherwise, we should, on entering the Christian life, remain in the same calling in which our former life was spent. The only difference is that we are to stay in it with God, 1 Corinthians 7:24. In every service, however lowly, we should have an eye toward Christ. All may be done in Him, with Him, for Him. [source]
Chapter Summary: 1 Corinthians 7
1He discusses marriage; 4showing it to be a remedy against sinful desires, 10and that the bond thereof ought not lightly to be dissolved 20Every man must be content with his vocation 25Virginity wherefore to be embraced; 35and for what respects we may either marry, or abstain from marrying
Greek Commentary for 1 Corinthians 7:18
Let him not become uncircumcized [μη επισπαστω] Present middle imperative of επισπαω epispaō old verb to draw on. In lxx (1 Maccabees 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. [source]
Become uncircumcised [ἐπισπάσθω] 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 Maccabees 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:18
Acts 21:21That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους] Two accusatives with διδασκεις didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα legōn mē peritemnein autous ta tekna). The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 21:21Telling them not to circumcise their children [λεγων μη περιτεμνειν αυτους τα τεκνα] The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]
What do the individual words in 1 Corinthians 7:18 mean?
Having been circumcisedanyonewas calledNotlet him be uncircumcisedInuncircumcisionwas calledlet Him be circumcised
Greek Commentary for 1 Corinthians 7:18
Present middle imperative of επισπαω epispaō old verb to draw on. In lxx (1 Maccabees 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. [source]
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 Maccabees 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. [source]
Reverse Greek Commentary Search for 1 Corinthians 7:18
Two accusatives with διδασκεις didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα legōn mē peritemnein autous ta tekna). The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
The participle λεγων legōn agrees with “thou” (Paul), the subject of διδασκεις didaskeis This is not indirect assertion, but indirect command, hence the negative μη mē instead of ου ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους autous accusative of general reference) are not to go on circumcising (περιτεμνειν peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). [source]