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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 7:17–24. His two-level outline is real structure in the source text, so it is rendered as structure.
Here the apostle takes occasion to advise them to continue in the state and condition in which Christianity found them, and in which they became converts to it. And here,
I.He lays down this rule in general - as God hath distributed to every one.
Note, Our states and circumstances in this world are distributions of divine Providence. This fixes the bounds of men's habitations, and orders their steps. God setteth up and pulleth down. And again, As the Lord hath called every one, so let him walk. Whatever his circumstances or condition was when he was converted to Christianity, let him abide therein, and suit his conversation to it. The rules of Christianity reach every condition. And in every state a man may live so as to be a credit to it. Note, It is the duty of every Christian to suit his behaviour to his condition and the rules of religion, to be content with his lot, and conduct himself in his rank and place as becomes a Christian. The apostle adds that this was a general rule, to be observed at all times and in all places; So ordain I in all churches.
II.He specifies particular cases; as,
1.That of circumcision. Is any man called being circumcised? Let him not be uncircumcised. Is any man called being uncircumcised? Let him not be circumcised. It matters not whether a man be a Jew or Gentile, within the covenant of peculiarity made with Abraham or without it. He who is converted, being a Jew, has no need to give himself uneasiness upon that head, and wish himself uncircumcised. Nor, is he who is converted from Gentilism under an obligation to be circumcised: nor should he be concerned because he wants that mark of distinction which did heretofore belong to the people of God. For, as the apostle goes on, circumcision is nothing, and uncircumcision is nothing, but keeping the commandments of God, Co1 7:19. In point of acceptance with God, it is neither here nor there whether men be circumcised or not. Note, It is practical religion, sincere obedience to the commands of God, on which the gospel lays stress. External observances without internal piety are as nothing. Therefore let every man abide in the calling (the state) wherein he was called, Co1 7:20.
2.That of servitude and freedom. It was common in that age of the world for many to be in a state of slavery, bought and sold for money, and so the property of those who purchased them. "Now," says the apostle, "art thou called being a servant? Care not for it. Be not over-solicitous about it. It is not inconsistent with thy duty, profession, or hopes, as a Christian. Yet, if thou mayest be made free, use it rather," Co1 7:21. There are many conveniences in a state of freedom above that of servitude: a man has more power over himself, and more command of his time, and is not under the control of another lord; and therefore liberty is the more eligible state. But men's outward condition does neither hinder nor promote their acceptance with God. For he that is called being a servant is the Lord's freed-man - apeleutheros, as he that is called being free is the Lord's servant. Though he be not discharged from his master's service, he is freed from the dominion and vassalage of sin. Though he be not enslaved to Christ, yet he is bound to yield himself up wholly to his pleasure and service; and yet that service is perfect freedom. Note, Our comfort and happiness depend on what we are to Christ, not what we are in the world. The goodness of our outward condition does not discharge us from the duties of Christianity, nor the badness of it debar us from Christian privileges. He who is a slave may yet be a Christian freeman; he who is a freeman may yet be Christ's servant. He is bought with a price, and should not therefore be the servant of man. Not that he must quit the service of his master, or not take all proper measures to please him (this were to contradict the whole scope of the apostle's discourse); but he must not be so the servant of men but that Christ's will must be obeyed, and regarded, more than his master's. He has paid a much dearer price for him, and has a much fuller property in him. He is to be served and obeyed without limitation or reserve. Note, The servants of Christ should be at the absolute command of no other master besides himself, should serve no man, any further than is consistent with their duty to him. No man can serve two masters. Though some understand this passage of persons being bought out of slavery by the bounty and charity of fellow-Christians; and read the passage thus, Have you been redeemed out of slavery with a price? Do not again become enslaved; just as before he had advised that, if in slavery they had any prospect of being made free, they should choose it rather. This meaning the words will bear, but the other seems the more natural. See Co1 6:20.
III.He sums up his advice:
Let every man wherein he is called abide therein with God, Co1 7:24. This is to be understood of the state wherein a man is converted to Christianity. No man should make his faith or religion an argument to break through any natural or civil obligations. He should quietly and comfortably abide in the condition in which he is; and this he may well do, when he may abide therein with God. Note, The special presence and favour of God are not limited to any outward condition or performance. He may enjoy it who is circumcised; and so may he who is uncircumcised. He who is bound may have it as well as he who is free. In this respect there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian nor Scythian, bond nor free, Col 3:11. The favour of God is not bound.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called, being a slave? Care not for it." These things contribute nothing unto faith, saith he. Be not then contentious neither be troubled; for the faith hath cast out all these things.
"Let each man abide in that calling wherein he was called. Hast thou been called, having an unbelieving wife? Continue to have her. Cast not out thy wife for the faith's sake. Hast thou been called, being a slave? Care not for it. Continue to be a slave. Hast thou been called, being in uncircumcision? Remain uncircumcised. Being circumcised, didst thou become a believer? Continue circumcised. For this is the meaning of, "As God hath distributed unto each man." For these are no hindrances to piety. Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised.
Circumcision means nothing by itself, but it was a command of God. On the other hand, uncircumcised is the way God made us, so there is no reward for that either.
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Summary
1 Corinthians 7:19 is a pivotal declaration by the Apostle Paul, asserting that external religious markers like circumcision or uncircumcision hold no inherent spiritual value in the New Covenant. Instead, Paul emphatically states that what truly matters for a believer is a life characterized by active and loving obedience to the commandments of God, thereby shifting the focus from outward ritual to inward transformation and ethical conduct as the genuine expression of faith.
Context
Literary Context
This verse is situated within 1 Corinthians 7, where Paul addresses a range of practical issues concerning marriage, singleness, and social status within the diverse Corinthian church. The chapter is marked by Paul's pastoral counsel on how believers should live out their faith in various life circumstances, emphasizing that one's external state (married/single, slave/free, circumcised/uncircumcised) is secondary to their spiritual commitment to Christ. Paul's broader argument in 1 Corinthians 7:17-24 is that believers should generally remain in the state in which they were called, as their identity in Christ transcends these earthly distinctions. Verse 19 specifically applies this principle to the highly contentious issue of circumcision, which was a significant point of division and theological debate in the early church.
Historical & Cultural Context
Circumcision was the covenant sign given to Abraham and his descendants, marking them as God's chosen people (Genesis 17:9-14). For centuries, it was a defining characteristic of Jewish identity and adherence to the Mosaic Law. With the advent of Christianity, which welcomed Gentiles without requiring conversion to Judaism, the question arose whether Gentile converts needed to be circumcised to be true followers of Christ. This was a major point of contention, leading to the Jerusalem Council in Acts 15, where it was definitively decided that Gentiles did not need to be circumcised to be saved. Paul, as the Apostle to the Gentiles, consistently championed this freedom from the Law's ceremonial requirements, arguing that salvation is by grace through faith, not by works of the Law. His audience in Corinth included both Jewish and Gentile believers, making the issue of circumcision's relevance a live and potentially divisive concern.
Key Themes
1 Corinthians 7:19 powerfully contributes to several overarching themes in Paul's theology. Firstly, it underscores the theme of Christian freedom from ceremonial law, asserting that outward rituals, once central to Old Covenant identity, are now spiritually irrelevant for salvation and standing with God. This aligns with Paul's broader arguments in Galatians and Romans. Secondly, it highlights the supremacy of inward transformation and ethical obedience over external religious observance. The "keeping of the commandments of God" points to a life lived in conformity with God's moral will, which is a fruit of genuine faith, not a means to earn it. This theme is echoed throughout the New Testament, as seen in Jesus' teaching that love for Him is demonstrated by keeping His commands (John 14:15) and the emphasis on a "new creation" in Christ (Galatians 6:15).
Exposition and Analysis
Key Word Analysis
From περιτέμνω; refers to the physical rite of circumcision, but also, by extension, the condition or people who are circumcised. In this context, it represents the entire system of Old Covenant ceremonial law and Jewish identity that was marked by this sign. Paul declares its spiritual nullity in the New Covenant.
From ἄκρον and probably a modified form of (the penis or male sexual organ); literally, the prepuce. By implication, it refers to the uncircumcised state or person, typically signifying Gentiles. Paul states that this state, too, holds no inherent spiritual merit or demerit, emphasizing that one's ethnic or ritualistic background is irrelevant for salvation.
From τηρέω; implies a watching, but figuratively, observance, preservation, or guarding. This term denotes more than mere intellectual assent or passive knowledge; it signifies diligent, active, and ongoing adherence to, and guarding of, the commandments. It speaks to a lived commitment rather than a perfunctory act.
Verse Breakdown
"Circumcision is nothing"
This clause emphatically declares that the physical rite of circumcision, once a central sign of God's covenant with Israel, has no spiritual efficacy or salvific power in the New Covenant. It is utterly devoid of value in establishing a right relationship with God.
"and uncircumcision is nothing"
Mirroring the previous statement, this clause asserts that the absence of circumcision (the state of being a Gentile) also carries no inherent spiritual advantage or disadvantage. Neither external state, whether Jewish or Gentile, ritualistically marked or unmarked, contributes to one's standing before God.
"but the keeping of the commandments of God."
This concluding clause presents the singular spiritual reality that truly matters. It is a powerful antithesis to the preceding negations, stating that what is of ultimate importance is active, diligent, and loving obedience to God's divine precepts. This obedience is not a means to earn salvation, but the genuine fruit and demonstration of a transformed heart and true faith in Christ.
Literary Devices
Paul employs several potent literary devices in 1 Corinthians 7:19 to convey his message with clarity and force. The most prominent is Antithesis, where "circumcision" and "uncircumcision" are set in stark opposition to "the keeping of the commandments of God." This contrast highlights the irrelevance of external markers versus the paramount importance of internal, active obedience. The repeated phrase "is nothing" serves as a form of Anaphora and Emphasis, underscoring the utter spiritual nullity of these external states. This emphatic negation also borders on Hyperbole, as Paul uses absolute language ("nothing") to stress the complete lack of spiritual value, ensuring his audience understands that these once-significant distinctions are now utterly superseded by a new covenant reality. The phrase "commandments of God" also functions as Metonymy, where a part (the commandments) stands for the whole (the will of God, the ethical demands of the New Covenant, and the transformed life of a believer).
Theological and Thematic Connections
Paul's declaration in 1 Corinthians 7:19 is a foundational theological statement that reorients believers from external ritualism to internal transformation and ethical living. It underscores the New Covenant's emphasis on a relationship with God based on grace through faith, rather than adherence to ceremonial laws. This verse does not negate the moral law of God but rather elevates it as the true expression of a redeemed life, empowered by the Holy Spirit. It teaches that true spirituality is not about what we do to gain favor, but about how we live in response to God's saving grace, demonstrating our love for Him through obedience. This concept is consistently articulated throughout Paul's epistles, emphasizing that while salvation is not by works, genuine faith always results in a life of good works and obedience to God's will.
Reflection and Application
1 Corinthians 7:19 serves as a timeless warning against prioritizing external religious forms or social distinctions over the core essence of the Christian faith. For believers today, this means examining what we might be tempted to elevate as markers of true spirituality or belonging—be it denominational affiliation, specific worship styles, adherence to non-essential traditions, or even particular social or political stances. Paul redirects our focus to the singular, indispensable truth: what truly counts is a heart devoted to God, expressed through a life of active and loving obedience to His commandments. This challenges us to move beyond superficial religiosity and embrace a deep, transformative relationship with Christ that manifests in tangible acts of love, righteousness, and justice. Our spiritual growth is not measured by outward conformity but by inward transformation that produces fruit consistent with God's character and will.
Questions for Reflection
FAQ
What does "the commandments of God" refer to in the context of the New Covenant?
In the New Covenant, "the commandments of God" do not refer to the ceremonial or civil laws of the Old Testament, which were fulfilled in Christ and are no longer binding on believers. Instead, they primarily refer to the moral and ethical will of God, as revealed through Jesus Christ and the teachings of the Apostles. This includes the two great commandments to love God with all your heart, soul, mind, and strength, and to love your neighbor as yourself (Matthew 22:37-40). It also encompasses the ethical demands of the New Testament, such as those found in the Sermon on the Mount, Paul's ethical exhortations (e.g., Romans 12), and the general call to live a life of holiness, righteousness, and love, empowered by the Holy Spirit (Romans 8:4). It is about living out the character of Christ in all aspects of life.
Christ-Centered Fulfillment
1 Corinthians 7:19 finds its ultimate Christ-centered fulfillment in the person and work of Jesus, who perfectly embodied and fulfilled the "commandments of God." Jesus Himself declared, "If you love me, keep my commandments" (John 14:15), making love for Him the motivation for obedience. He did not come to abolish the Law but to fulfill it (Matthew 5:17), inaugurating a new covenant where the Law is written on hearts by the Spirit, not on stone tablets (Jeremiah 31:33). Through His atoning sacrifice, Christ provides the righteousness we lack, and through the indwelling Holy Spirit, He empowers believers to genuinely live out God's moral will, transforming them into "a new creation" (2 Corinthians 5:17). Thus, the "keeping of the commandments of God" is not a legalistic burden but a joyful response to Christ's saving work, enabled by His Spirit, and leading to a life that reflects His character and brings glory to God.