Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.
Parallel Translations
-
Was anyone called having been circumcised? Let him not become uncircumcised. Has anyone been called in uncircumcision? Let him not be circumcised.
-
Yf eny man be called beynge circumcised let him adde nothinge therto. Yf eny be called vncircumcised: let him not be circumcised.
-
Is any man called being circumcised? let him not gather his vncircumcision: is any called vncircumcised? let him not be circumcised.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (7)
Passages linked to 1 Corinthians 7:18 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Acts 15:5 But some of the sect of the Pharisees who believed rose up, saying, “It is necessary to circumcise them, and to command them to keep the law of Moses.”
- Acts 15:19 Therefore my judgment is that we don’t trouble those from among the Gentiles who turn to God,
- Acts 15:24 Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, ‘You must be circumcised and keep the law,’ to whom we gave no commandment;
- Acts 15:28 For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things:
- Galatians 5:1-3 Stand firm therefore in the liberty by which Christ has made us free, and don’t be entangled again with a yoke of bondage. Behold, I, Paul, tell you that if you receive circumcision, Christ will profit you nothing. Yes, I testify again to every man who receives circumcision that he is a debtor to do the whole law.
- Colossians 3:11 where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.
- Acts 15:1-2 Some men came down from Judea and taught the brothers, “Unless you are circumcised after the custom of Moses, you can’t be saved.” Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 18. Circumcised, etc. As he had made mention of…
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.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain He is said to gather his uncircumcision, who by…
He is said to gather his uncircumcision, who by the help of a Chirurgeon recovereth an upper skin: which is done by the drawing the skin with an instrument, to make it to cover the nut. Celsus in book 7, chapter 25.
Notwithstanding he giveth us to understand, that in these examples all are not like sort: because that 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 consisteth not in them, and therefore these are no hindrance to obey God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 18 Is any man called being circumcised? let him…
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.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Is any one who was a native Jew, and…
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.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Here the apostle proceeds to exhort the Corinthians to…
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.
Read full note →
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.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Is any man called being circumcised?.... That is, if…
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:
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 18. Is any man called being circumcised?] Is…
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 μη επισπασθω, let him not draw over, are evidently an elliptical expression: the word την ακροβυστιαν, 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.
Read full note →
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Co 7:18-19. Is any man called — Brought to…
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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Is any man called? - Does anyone become a…
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.
Read full note →
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS…
not become uncircumcised--by surgical operation (1 Maccabees 1:15; JOSEPHUS [Antiquities, 12.5.1]). Some Christians in excess of anti-Jewish feeling might be tempted to this.
let him not be circumcised--as the Judaizing Christians would have him (Act 15:1, Act 15:5, Act 15:24; Gal 5:2).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 3. Counsel, generally, as to abiding in present calling,…
3. Counsel, generally, as to abiding in present calling, 18-24.
18. Circumcised—The first illustration.
Read full note →
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.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 18. Is any man called being circumcised? let him…
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.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (18) Is any man called being circumcised?—Better, Was any…
(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 life—CIRCUMCISION (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).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Being circumcised. The first instance he gives is that…
Being circumcised. The first instance he gives is that of Judaism and paganism. The circumcised Jew is to remain circumcised; the uncircumcised Gentile is not to undergo circumcision. Become uncircumcised. The Hellenising Jews in the days of the priest Menelaus (l Macc. 1:15; Josephus, "Ant.," 12:5, 1) had discovered a process for obliterating the appearance of circumcision; such persons were known as masochim. St. Paul does not permit the adoption of this course. In the rebellion of Barcocheba many obliterated the sign of circumcision, and were afterwards, at great danger to themselves, recircumcised.
("Yevamoth," tel. 72, 1). Let him not be circumcised. This rule was of much more practical significance than the other. The early fortunes of Christianity had been almost shipwrecked by the attempt of Jewish rigorists to enforce this odious bondage on the Gentiles, and their deliverance flora it had been due almost solely to St. Paul. It was his inspired insight which had swayed the decision of the synod at Jerusalem; (Ac 15) and at a later period his Epistle to the Galatians was the manifesto of Gentile emancipation. He proved that after Christ"s death "circumcision" (peritome) became to Gentiles a mere physical mutilation (katatome). (Php_3:2)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 18–24. Was any one called being circumcised? He now…
18–24. Was any one called being circumcised? He now applies the principle just stated, of walking “as God called every one.” The circumcised Jews were to be content that they were circumcised; the uncircumcised Gentiles were to remain so when they became Christians.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain Was any man called [converted] being circumcised? let him…
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 .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain A general application of these truths:
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.
Read full note →
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.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 7:18-19 Circumcision illustrates the general principle just stated (7:17).…
7:18-19 Circumcision illustrates the general principle just stated (7:17). All Jewish males were circumcised. Some, seeking acceptance in Gentile society, attempted to reverse the procedure surgically (see 1 Maccabees 1:14-15; Josephus, Antiquities 12.5.1), a practice Paul discourages. Circumcision has little importance (see also Rom 2:28-29; 4:9-12; Gal 5:2-6; 6:12-15; Phil 3:2-3) compared with keeping God’s commandments, such as the commands to love God and others.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.