1 Coríntios 7
A.T. Robertson · Citado em PreceptAustin
1 Coríntios 7
Robertson - One will get a one-sided view of Paul’s teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1 Tim. 4:3). Paul uses marriage as a metaphor of our relation to Christ (2 Cor. 11:2; Rom. 7:4; Eph. 5:28–33). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. As noted above the ESV puts quotes on "It is good for a man not to touch a woman" indicating the translators believe it was a statement made by the Corinthians, not by Paul. The ESV Study Bible note reflects this interpretation - "Some Corinthian Christians appear to have adopted the view that sexual relations of any kind, even within marriage, should be avoided. Paul seeks to carefully refute this view throughout this chapter (see 1 Cor 7:2, 5, 9, 10, 28, 36)." NET NOTE on "it is good for a man not to touch a woman,” is "a euphemism for sexual relations. This idiom occurs ten times in Greek literature, and all of the references except one appear to refer to sexual relations (cf., e.g., Josephus, Ant. 1.8.1 [1.163]; Gen 20:6 [LXX]; Prov 6:29 [LXX]). For discussion see G. D. Fee, First Corinthians (NICNT), 275. Many recent interpreters believe that here again (as in 6:12–13) Paul cites a slogan the Corinthians apparently used to justify their actions. If this is so, Paul agrees with the slogan in part, but corrects it in the following verses to show how the Corinthians misused the idea to justify abstinence within marriage (cf. 1 Cor 8:1, 4; 10:23). Good (2570) (kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. Other secular uses of kalos referred to the usefulness of something such as a fair haven, a fair wind or that which was auspicious such as sacrifices. Kalos referred to that which was "morally beautiful" or noble and hence virtue was called "the good" (to kalon). Kalos in the Corinthians letters - 1 Co. 5:6; 1 Co. 7:1; 1 Co. 7:8; 1 Co. 7:26; 1 Co. 9:15; 2 Co. 8:21; 2 Co 13:7 Touch (681)(haptomai the middle voice or reflexive) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto conveys the sense handling of an object as to exert a modifying influence upon it or upon oneself. The majority of the 39 uses are in the Gospels and are associated with Jesus touching someone (or someone touching Him) usually with a beneficial effect. In contrast the use in 1Jn 5:18 speaks of touching with the intent of a negative or harmful effect (cp harmful sense in Lxx of Ge 26:11, Ex 19:12). Four uses refer to lighting a lamp (Lk 8:17, 11:33, 15:8) or kindling a fire (Acts 28:2). Paul uses it of touching a woman, apparently a euphemism for sexual contact (2Cor 7:1, cp Abimelech "had not come near" [Lxx = haptomai] Sarah - Ge 20:4,6; see hapto in Pr 6:29 = Whoever touches her will not go unpunished. ).
1 Coríntios 7
Robertson - Each has his lot from the Lord Jesus, has his call from God. He is not to seek a rupture of the marriage relation if the unbeliever does not ask for it Charles Swindoll - Before closing the chapter, a warning must be sounded. Being human and sinful and weak, we are all equipped with a remarkable ability to rationalize. Unless we consciously guard against it, when we experience marital difficulties, we’ll begin to search for a way out instead of a way through. Given sufficient time in the crucible, divorce will seem our only option, our long-awaited and much-deserved utopia. And we will begin to push in that direction, at times ignoring the inner voice of God’s Spirit and at other times violating the written principles of God’s Word. Either is a grievous act (Charles Swindoll, Divorce). Called (invited, summoned) (2564)(kaleo from root kal-, whence English “call” and “clamour”) literally means to speak to another in order to attract their attention or to them bring nearer, either physically or in a personal relationship. To call in the sense of to choose so that one might receive some special benefit or experience. This refers to God's call of sinners ("Divine call" of God to participation in salvation). Of the Divine call to partake of the blessings of redemption. Kaleo in this usage is figurative for it is not a literal call (like "Come over here and be saved"). Call to Salvation - Mt 9:13+, Mk 2:17+, Lk 5:32+ Jn 10:3KJV (not in NAS), Ro 1:6, 7+; Ro 8:28+, Ro 8:30+; Ro 9:24+; 1Co 1:9, 24+; 1Co 7:15, 17, 18, 20, 21, 22, 24+, Gal 1:6, 15+; Gal 5:8, 13+, Ep 4:1+, Ep 4:4+; Col 3:15+, 1Th 2:12+, 1Th 4:7+, 1Th 5:24+, 2Th 2:14+ 1Ti 6:12, 2Ti 1:9+; He 9:15+, 1Pe 1:15+; 1Pe 2:9+, 1Pe 2:21+; 1Pe 3:9+, 1Pe 5:10+ 2Pe 1:3+; Jude 1:1+ Related Resource: What is the effectual calling/call? | GotQuestions.org Let him walk (Behave, Conduct, Tread) (4043) peripateo from peri = about, around + pateo = walk, tread) means literally to walk around (walk around in a complete circuit or full circle), to go here and there walking, to tread all around. The 39 uses in the Gospels always refer to literal, physical walking. (See Spurgeon's comments on what it means to walk) Paul uses peripateo only in the metaphorical sense (32 times in his Epistles) meaning to conduct one's life, to order one's behavior, to behave, to make one's way, to make due use of opportunities, to live or pass one’s life (with a connotation of spending some time in a place), to walk with God in the complete circuit (course) of faith. Stated another way, to "walk around a circuit" begins with faith and ends with faith works (cf James 2:14-26+), initiated and enabled by the Spirit. The believer "walks out" with the Lord, what He first works in, doing so by obedience of faith leading to good (God) works (see Eph 2:10+). Given this picture of one coming full circle, one might say that faith without works is walking "half circle" which ends up going no where! Peripateo uses in the Corinthians letters -1 Co. 3:3; 1 Co. 7:17; 2 Co. 4:2; 2 Co. 5:7; 2 Co. 10:2; 2 Co. 10:3; 2 Co. 12:18 And so I (present tense - continually) direct in all the churches (ekklesia) - NET - "I give this sort of direction in all the churches." This is truth that applies to all churches of all ages. Direct is a "Military term....to arrange in all the churches" (Robertson) This principle that each believer to stay on course, to continue on just as they had been doing when God called (saved) them was not just applicable to the church at Corinth but was Paul's directive to all the churches he had planted. The mantra of these churches needed to be something like "Keep on keeping on" whether this referred to their marital status or their social situation (which he discusses in the following passages on circumcision and slavery). Vine - The apostle was making clear to the saints in Corinth that these instructions were not by way of exceptional treatment in their case, they were a general obligation for all churches The key verses of today’s reading are verses 17 and 24. They explain in part how it is that we must understand and live out our identity in Christ. One godly saint echoed Paul when he said, “Our sanctification does not depend as much on changing our activities as it does on doing them for God rather than for ourselves.” (Today in the Word) Direct (arrange, give orders or instructions) (1299)(diatasso from dia = through + tasso = order) means literally to arrange thoroughly, to arrange in its proper order, to issue orderly and detailed instructions as to what must be done. To institute, prescribe, to appoint, to set in order (Titus 1:5+), ordain (1 Cor 7:17 regarding marital conditions); to give directions (Acts 7:44-God directed Moses to make the Tabernacle according to pattern), to command (with the implication of setting in order) as did Emperor Claudius’ “commanding” that Jews must leave Rome (Acts 18:2+, cp Lk 3:13+). Diatasso was a technical word for carrying out laws and sometimes used by military and government officials (cf Acts 18:2+, Lk 3:13+). It was a word that denoted a command given from an authority. Moulton and Milligan add that diatasso was a technical term used in connection with wills, as well as a general word for commanding. Diatasso in the NT - Matt. 11:1; Lk. 3:13; Lk. 8:55; Lk. 17:9; Lk. 17:10; Acts 7:44; Acts 18:2; Acts 20:13; Acts 23:31; Acts 24:23; 1 Co. 7:17; 1 Co. 9:14; 1 Co. 11:34; 1 Co. 16:1; Gal. 3:19; Tit. 1:5 Dave Roper - Being Single-minded Warm-up: 1 Corinthians 7:1–40 Each one should retain the place in life that the Lord assigned to him and to which God has called him. 1 Corinthians 7:17 The poet Robert Service once observed that “there’s a race of men that don’t fit in.” In the world today that race would have to be represented by God’s single servants. Unmarried men are especially suspect: We’re told, by people who are supposed to know these things, that they’re three times more prone to nervous breakdown than married men and more disposed to crime, drugs, alcoholism, and violence. They’re more irresponsible about their debts, more accident prone, more susceptible to disease. Their mortality rate is almost double that of married men and three times the rate of single women, and suicide is increasingly the way they die. Furthermore, we’re told that single men are full of sexual urgency and ego-sensitivity, and known for vain posturing and tall stories. They try too hard, which is why they are not only single but alone. Art Hoppe, columnist for the San Francisco Chronicle, recently quoted an older, single man who walked out of a bar by himself, put on his hat, and said quietly to himself, “My place or mine?” All of this may lead us to believe that there’s something dreadfully wrong with being unmarried. If not sinful, being spouseless is at least considered strange, and especially strange are those hardy souls who remain unmarried after they’re over the hill. “So why aren’t you married yet?” is the opening gambit of all matchmaking mothers, as though you’re fundamentally weird if you’re not married. Yet, isn’t it odd that we denigrate the single state, when our Lord, the only sinless, perfect man who ever lived, wasn’t married? That’s very odd indeed. It’s enough that Jesus was a bachelor, but we have more. We have His explicit teaching on single living. When His disciples complained that His teaching on staying married was too hot to handle and concluded that it might be better not to marry, Jesus actually agreed with them. He continued, “Not everyone can accept this word, but only those to whom it has been given. For some . . . have renounced marriage because of the kingdom of heaven. The one who can accept this should accept it” (Matthew 19:11–12). As far as Jesus was concerned, being single is not only good, it’s a gift from God. Paul also agreed. When certain Corinthians wrote asking whether or not it’s “good for a man not to marry” (1 Corinthians 7:1), Paul replied that for some, it was better to be single—it was better for him—and, in concert with Jesus, he declared that celibacy was a gift from God: “I wish that all men were as I am [single]. But each man has his own gift from God; one has this gift, another has that” (7:7). So I ask you now, would Jesus and His apostles teach us that singleness is a gift of God if it’s a serious impediment to one’s pursuit of satisfaction in Him? Of course not! If you’re called to be single, you’re not strange; you’re someone very special. Paul, in this same context, elaborates on the greater advantages of being single. Since we’re all here a short time, he concludes, being single means that we can make the most of our time: “What I mean, brothers, is that the time is short. . . . This world in its present form is passing away. I would like you to be free from concern. An unmarried man is concerned about the Lord’s affairs—how he can please the Lord” (7:29–32). It does seem downright un-American for single people, who have so much discretionary time and money, not to go for the loudest stereo and the quickest car they can buy. But such an outlook for God’s men and women seems tawdry and cheap compared to a life lived out for His good. The greater advantage of the solitary life is that one has unfettered opportunity to invest a life in eternal things. Could Paul have won the West if he had taken “a believing wife along . . . , as do the other apostles and the Lord’s brothers and Cephas” (1 Corinthians 9:5)? Paul himself insists that if one marries, he or she must be devoted to marriage, but, as Paul points out, the unmarried person is concerned solely about the Lord’s affairs (7:34). One problem with being single is that you’re always in transit, always waiting for the wedding so you can get on with your life. One of my unmarried friends described the feeling this way: “The suggestion creeps into my mind that I’m incomplete; I’m in a holding pattern, flying around trying to find an airport so I can get my feet on the ground and start living. It comes up even in the way I live, the way I place things in my room. I keep thinking, ‘When I have my own place . . . ,’ or ‘When I have someone with me, then I’ll do this or that. . . .’ This kind of thinking keeps me from being the man God has called me to be right now” (John Fischer). Singleness can be viewed as an olive jammed in the neck of a bottle—the one impediment that frustrates the use of one’s giftedness. Thus when a person gets singleness out of the system, the rest of the person will come out. But it must not be so; we must bloom where we’re planted. Our call to Christ sanctifies every state, even the single state. God’s grace is sufficient for now! Paul observes that it’s not being married that ends a person’s woes: “Those who marry will face many troubles in this life”—neither the married nor the single state will do ultimately (7:28). Francis Bacon wrote, Domestic cares afflict the husband’s bed, Or pain his head. Those that live single take it for a curse, Some would have children; Those that have them moan or wish them gone. What is it then to have or have no wife, But single thraldom or double strife. In the end, only God will do. Being single doesn’t mean that your urge to merge will diminish, nor does it mean that you won’t be lonely and sometimes sad; being single with God simply means that you won’t be alone. As Paul himself learned, you can “remain” (live by yourself) with God (7:24). 1 Corinthians 7:17–24 ART THOU CALLED BEING A SERVANT? This part of First Corinthians is taken up with the call of God and how it might affect the social circumstances of those who are called. Paul teaches that in this situation the salvation of one partner in a marriage, for example, does not break the marriage bond. Indeed, if anything it should strengthen it! Nor does the question suggest that the new Christian should be ashamed of, or seek to hide the circumstances he was in when called. In verse 21 there is the particular question as to whether someone saved while working as a slave should now seek to leave that position of servitude. After all, it might be argued that it is not acceptable to be in material and physical bondage while one enjoys a new spiritual freedom in Christ. In New Testament times many slaves were converted and no doubt at least some of them felt that should, as of right, ensure their freedom from the bondage of physical slavery. Verses 23 and 24 teach that such, originally the servants of men, had now become the servants of a higher Master, the Lord Himself. An understanding of that fact should reassure the convert that he was not really bound to man but to God and had become a participant in a higher service. The tasks that previously were performed solely for the earthly master are now seen to be performed primarily for the Lord. This would encourage the slave to work diligently so that he need not spend his days dreaming about freedom. On the other hand, however, should a slave for some reason be offered freedom then it would be right for him to accept that situation as of the Lord who may have a different plan to be put into operation. Slaves called by the gospel were spiritually the Lord’s freemen and others called while free in society became the Lord’s bondslaves. In effect, therefore, there was no difference between the bond and the free and no reason for either to insist on changing his circumstances. If the Lord wished to change the circumstances then He would do so. Today, believers are often able to choose and to change their employment at will and are thus given the opportunity of judging whether their employment is compatible with, or antagonistic to, their Christian profession. (Day by Day: Bible Questions) Martin Luther - STAY WHERE YOU ARE Nevertheless, each one should retain the place in life that the Lord assigned to him and to which God has called him. This is the rule I lay down in all the churches. 1 Corinthians 7:17 Christians have freedom. Faith and the Christian life aren’t restricted to any particular station or position in life. But they are above, in, and throughout all positions in life. Therefore, it’s not necessary for you to accept or give up any position in life to receive salvation. Stay in whatever place the gospel finds you. You can remain there and be saved. It’s not necessary for you to give up your marriage and run from your non-Christian spouse for the sake of faith or salvation. On the other hand, it’s not necessary for you to become married for the sake of faith or salvation. If you are married, whether it be to a Christian or non-Christian, whether to a good or evil person, you are neither saved nor condemned because of that. If you are unmarried, you also are not saved or condemned because of being single. It is all free—free! As a result, if you are a Christian and remain one, you will be saved, and if you remain a non-Christian, you will be condemned. “This is the rule I lay down in all the churches” means “This is the rule I teach all Christians to whom I preach. For I do not teach them to leave their positions in life and stir up unrest, but to remain where they are and live in peace.” So you see that Paul doesn’t call any position in life a blessed one except this one:being a Christian. The others he frees up so that in and of themselves they neither save nor condemn us. But all positions in life—no matter how well kept—can be blessed through faith or cursed through lack of faith. John Bennett - 1 Corinthians 7:17–22 LET EVERY MAN ABIDE IN THE SAME CALLING The principle that has already been taught regarding marriage in verses 12–16 is now applied to the wider sphere of a person’s circumstances when saved. That is to say, whatever the place or rank, whether Jew or Gentile, there should be contentment, for Christianity is more than sufficient for every person no matter what their status in life. ‘Godliness with contentment is great gain’, 1 Tim. 6:6. The chief thing is to sincerely seek to obey the commandments of God, v. 19, and so the external observance of circumcision or any other external ceremony is of itself of no account. Whether one is a servant or a freeman, this will not be inconsistent with Christian duty and fulfillment; indeed it can be positively used for the Lord, the point being that believers can be useful in whatever sphere God has saved them. It may be thought that a free and wealthy man would have greater opportunities, but this is not really so as a servant can reach his fellow servants for God. The overriding principle is that all believers are Christ’s servants, v. 22. As Lord of the life, the One who paid a great price to redeem us back from the slave market of sin, He is owed duty and service above all others. However, if, at the time of our salvation, our occupation involves immorality or is otherwise undesirable in the light of the scriptures, we should immediately cease it upon becoming a believer. Many have been convicted of the need to stop a doubtful vocation and God has honoured them and opened up a way for them to obtain more suitable employment. Whatever our position or status in this world, let us take up some of the words of GEORGE MATHESON’S hymn:- ‘Make me a captive, Lord, And then I shall be free. My power is faint and low Till I have learned to serve. My will is not my own Till thou hast made it thine; If it would reach a monarch’s throne, I must its crown resign’. (Day by Day Bible Commands) 1 Corinthians 7:18 Was any man called when he was already circumcised? He is not to become uncircumcised. Has anyone been called in uncircumcision? He is not to be circumcised. Amplified Was anyone at the time of his summons [from God] already circumcised? Let him not seek to remove the evidence of circumcision. Was anyone at the time [God] called him uncircumcised? Let him not be circumcised. Wuest Was any certain person divinely summoned [into salvation] when he was in a state of circumcision? Let him not have the marks of circumcision effaced. Has any certain person been divinely summoned [into salvation] when he was uncircumcised? Let him not be circumcised. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:18 Was anyone called after he had been circumcised? He should not try to undo his circumcision. Was anyone called who is uncircumcised? He should not get circumcised. NLT 1 Corinthians 7:18 For instance, a man who was circumcised before he became a believer should not try to reverse it. And the man who was uncircumcised when he became a believer should not be circumcised now. ESV 1 Corinthians 7:18 Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. NIV 1 Corinthians 7:18 Was a man already circumcised when he was called? He should not become uncircumcised. Was a man uncircumcised when he was called? He should not be circumcised. GNT 1 Corinthians 7:18 περιτετμημένος τις ἐκλήθη, μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις, μὴ περιτεμνέσθω. KJV 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. YLT 1 Corinthians 7:18 being circumcised -- was any one called? let him not become uncircumcised; in uncircumcision was any one called? let him not be circumcised; ASV 1 Corinthians 7:18 Was any man called being circumcised? Let him not become uncircumcised. Hath any been called in uncircumcision? Let him not be circumcised. CSB 1 Corinthians 7:18 Was anyone already circumcised when he was called? He should not undo his circumcision. Was anyone called while uncircumcised? He should not get circumcised. NKJ 1 Corinthians 7:18 Was anyone called while circumcised? Let him not become uncircumcised. Was anyone called while uncircumcised? Let him not be circumcised. NRS 1 Corinthians 7:18 Was anyone at the time of his call already circumcised? Let him not seek to remove the marks of circumcision. Was anyone at the time of his call uncircumcised? Let him not seek circumcision. NAB 1 Corinthians 7:18 Was someone called after he had been circumcised? He should not try to undo his circumcision. Was an uncircumcised person called? He should not be circumcised. NJB 1 Corinthians 7:18 If a man who is called has already been circumcised, then he must stay circumcised; when an uncircumcised man is called, he may not be circumcised. GWN 1 Corinthians 7:18 Any man who was already circumcised when he was called to be a Christian shouldn't undo his circumcision. Any man who was uncircumcised when he was called to be a Christian shouldn't get circumcised. BBE 1 Corinthians 7:18 If any man who is a Christian has had circumcision, let him keep so; and if any man who is a Christian has not had circumcision, let him make no change. being: Ac 15:1,5,19,24,28 Ga 5:1-3 Col 3:11 1 Corinthians 7 Resources - Multiple Sermons and Commentaries THE ILLUSTRATION OF CIRCUMCISION As
1 Coríntios 7
Robertson - 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. As you have undoubtedly noticed called (kaleo) is a key word in chapter 7 where it is used 9x in 7 verses (1 Cor 7:15, 17, 18, 20, 21, 22, 24) 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing, but what matters is the keeping of the commandments of God. Amplified For circumcision is nothing and counts for nothing, neither does uncircumcision, but [what counts is] keeping the commandments of God. Wuest This thing called circumcision is not anything, and this thing called uncircumcision is not anything, but keeping the commandments of God [is what counts]. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:19 Circumcision is nothing and uncircumcision is nothing. Instead, keeping God's commandments is what counts. NLT 1 Corinthians 7:19 For it makes no difference whether or not a man has been circumcised. The important thing is to keep God's commandments. ESV 1 Corinthians 7:19 For neither circumcision counts for anything nor uncircumcision, but keeping the commandments of God. NIV 1 Corinthians 7:19 Circumcision is nothing and uncircumcision is nothing. Keeping God's commands is what counts. GNT 1 Corinthians 7:19 ἡ περιτομὴ οὐδέν ἐστιν καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν θεοῦ. KJV 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. YLT 1 Corinthians 7:19 the circumcision is nothing, and the uncircumcision is nothing -- but a keeping of the commands of God. ASV 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. CSB 1 Corinthians 7:19 Circumcision does not matter and uncircumcision does not matter, but keeping God's commands does. NKJ 1 Corinthians 7:19 Circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God is what matters. NRS 1 Corinthians 7:19 Circumcision is nothing, and uncircumcision is nothing; but obeying the commandments of God is everything. NAB 1 Corinthians 7:19 Circumcision means nothing, and uncircumcision means nothing; what matters is keeping God's commandments. NJB 1 Corinthians 7:19 To be circumcised is of no importance, and to be uncircumcised is of no importance; what is important is the keeping of God's commandments. GWN 1 Corinthians 7:19 Circumcision is nothing, and the lack of it is nothing. But keeping what God commands is everything. BBE 1 Corinthians 7:19 Circumcision is nothing, and its opposite is nothing, but only doing the orders of God is of value. Circumcision: 1Co 8:8 Ro 2:25-29 3:30 Ga 5:6 Gal 6:15 but: 1Sa 15:22 Jer 7:22,23 Mt 5:19 Joh 15:14 1Jn 2:3-4 1Jn 3:22-24 1Jn 5:2-3 Rev 22:14 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: Romans 2:25-29+ For indeed circumcision is of value if you practice the Law; but if you are a transgressor of the Law, your circumcision has become uncircumcision. 26 So if the uncircumcised man keeps the requirements of the Law, will not his uncircumcision be regarded as circumcision? 27 And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a transgressor of the Law? 28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God. Galatians 5:6+ For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. Galatians 6:15+ For neither is circumcision anything, nor uncircumcision, but a new creation. 1 John 2:3-4+ By this we know that we have come to know Him, if we (present tense - not perfectly but habitually) keep (tereo) His commandments. 4 The one who says, “I have come to know Him,” and does not (present tense - habitually) keep (tereo) His commandments, is a liar, and the truth is not in him; 1 John 5:2-3+ By this we know that we love the children of God, when we love God and (present tense - not perfectly but habitually) observe (tereo) His commandments. 3 For this is the love of God, that we (present tense - habitually) keep (tereo) His commandments; and His commandments are not burdensome. TO OBEY IS BETTER THAN SACRIFICE Guzik makes an excellent point - Paul’s point isn’t really about circumcision; that is just an example. Even as being circumcised or uncircumcised is irrelevant when it comes to serving God, so is your current marital state. He could just as easily say, and is saying by analogy, Married is nothing and unmarried is nothing, but keeping the commandments of God is what matters. Circumcision is nothing, and uncircumcision is nothing - The physical state is of no importance regarding one's spiritual state. The believers in Corinth whether Jew or Gentile, needed to realize that the external was not what was important. God was interested in their heart. Paul wrote a similar truth to the Galatians Galatians 5:6+ For in Christ Jesus neither circumcision nor uncircumcision means anything, but faith working through love. Galatians 6:15+ For neither is circumcision anything, nor uncircumcision, but a new creation. But - Term of contrast. In this case the contrast is between the external, physical and the internal, spiritual and it was the latter that really mattered to God. What matters is the keeping of the commandments of God - This is the "mark" of spirituality, not whether they were or were not circumcised. And of course he is not telling them to keep the Mosaic Law, for they are now under grace, not law (Ro 6:14+). As Jesus told His disciples "If you love Me, you will keep My commandments." (Jn 14:15) "He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him." (Jn 14:21) "If anyone loves Me, he will keep My word; and My Father will love him, and We will come to him, and make Our abode with him." (Jn 14:23) "If you keep My commandments, you will abide in My love; just as I have kept My Father's commandments, and abide in His love." (Jn 15:10) "You are My friends if you do what I command you." (John 15:14) As James said "But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does." (James 1:25+, contrast James 1:22+) God is more interested in the internal, than the external! As Samuel told Saul "Has the LORD as much delight in burnt offerings and sacrifices As in obeying the voice of the LORD? Behold, to obey is better than sacrifice, And to heed than the fat of rams." (1 Sa 15:22-23) Keeping is (5084) teresis (from tereo - see uses in related passages above) which speaks first of the action of watching as someone in jail (Acts 4:3, 5:18), but here is used figuratively of persistently "watching," observing or obeying God's commandments, not legalistically of course but under grace and empowered by the Spirit Who enables one to generally (not perfectly) keep God's commandments which are always "holy and righteous and good." (Ro 7:12+). Ecclesiastes 12:13-14 The conclusion, when all has been heard, is: fear God and keep His commandments, because this applies to every person. 14 For God will bring every act to judgment, everything which is hidden, whether it is good or evil. Psalm 51:16-17 For You do not delight in sacrifice, otherwise I would give it; You are not pleased with burnt offering. 17 The sacrifices of God are a broken spirit; A broken and a contrite heart, O God, You will not despise. Bob
1 Coríntios 7
Robertson - Paul’s view of the worthlessness of circumcision or of uncircumcision is stated again in Gal. 5:6; 6:15; Ro. 2:25–29 (only the inward or spiritual Jew counts). (See passages above) Circumcision (4061) peritome from perí = around + témno = cut off) refers literally to cutting and removal of the foreskin. As discussed below both the Old and New Testament also use the concept of circumcision in a figurative or metaphorical sense. (See also exposition of Scriptures on Circumcision) Although circumcision was required by the Mosaic law, the rite was neglected during the days when the people of Israel wandered in the wilderness. Perhaps this was a sign that the nation had broken their covenant with God through their disobedience. The rite was resumed when they entered the land of Canaan, with Joshua performing the ritual on the generation born in the wilderness (Joshua 5). The Hebrew people came to take great pride in circumcision; in fact, it became a badge of their spiritual and national superiority. This practice fostered an exclusivist mentality instead of a missionary zeal to reach the Gentiles which was God's original intent for His "chosen" people. A daily prayer of a strict Jewish male was to thank God that he was neither a woman, a Samaritan, nor a Gentile. Gentiles came to be regarded by the Jews as the “uncircumcision,” a term of disrespect implying that non-Jewish peoples were outside the circle of God’s love. As discussed below, God applied the very same term ("uncircumcised") to describe His "chosen" people. The terms “circumcised” and “uncircumcised” became emotionally charged symbols to Israel and their Gentile neighbors. This issue later brought discord into the fellowship of the New Testament church and especially caused confusion about how one obtained genuine salvation. Uncircumcision (203) akrobustia from ákron = the extreme + búo = cover) means uncircumcised (the foreskin not cut off) or uncircumcision and thus referred to the prepuce or foreskin. 1 Corinthians 7:20 Each man must remain in that condition in which he was called. Amplified Everyone should remain after God calls him in the station or condition of life in which the summons found him. Wuest Each one, in the circumstance in which he was divinely summoned [into salvation], in this let him be remaining. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:20 Let each one remain in that situation in life in which he was called. NLT 1 Corinthians 7:20 Yes, each of you should remain as you were when God called you. ESV 1 Corinthians 7:20 Each one should remain in the condition in which he was called. NIV 1 Corinthians 7:20 Each one should remain in the situation which he was in when God called him. GNT 1 Corinthians 7:20 ἕκαστος ἐν τῇ κλήσει ᾗ ἐκλήθη, ἐν ταύτῃ μενέτω. KJV 1 Corinthians 7:20 Let every man abide in the same calling wherein he was called. YLT 1 Corinthians 7:20 Each in the calling in which he was called -- in this let him remain; ASV 1 Corinthians 7:20 Let each man abide in that calling wherein he was called. CSB 1 Corinthians 7:20 Each person should remain in the life situation in which he was called. NKJ 1 Corinthians 7:20 Let each one remain in the same calling in which he was called. NRS 1 Corinthians 7:20 Let each of you remain in the condition in which you were called. NAB 1 Corinthians 7:20 Everyone should remain in the state in which he was called. NJB 1 Corinthians 7:20 Everyone should stay in whatever state he was in when he was called. GWN 1 Corinthians 7:20 All people should stay as they were when they were called. BBE 1 Corinthians 7:20 Let every man keep the position in which he has been placed by God. remain: 1Co 7:17,21-23 Pr 27:8 Lu 3:10-14 1Th 4:11 2Th 3:12 1 Corinthians 7 Resources - Multiple Sermons and Commentaries REMAIN IN YOUR PRE-CONVERISION CONDITION Just in case they missed it, Paul essentially repeats what he said in 1 Cor 7:17 - continue on as you were when God called (saved) you and in context he is including their variegated marital situations, circumcised or not and slave or not (in the following section 1 Cor 7:21-23). Barton points out that in saying continue where you were when God called you "it does not refer to one’s spiritual, inward life; that should be growing and changing every day as believers draw closer to and learn more about God (cf 2 Pe 3:18+)." Each man (hekastos) must remain (meno command in present imperative) in that condition in which he was called (kaleo) - Literally "in the calling in which he was called." The condition he refers to in context is his or her marital status, not his or her moral/ethical status which is radically changed because of being a new creature in Christ (2 Cor 5:17+). The phrase in which he was called is simply another way of saying "when he/she was saved by grace through faith" (Eph 2:8-9+). Paul's charge to remain in their condition they were in when they were called (saved) is his repeated message to the saints at Corinth.... 1 Corinthians 7:8 But I say to the unmarried and to widows that it is good for them if they remain even as I. 1 Corinthians 7:17 Only, as the Lord has assigned to each one, as God has called each, in this manner let him walk. And so I direct in all the churches. 1 Corinthians 7:20 Each man must remain in that condition in which he was called. 1 Corinthians 7:24 Brethren, each one is to remain with God in that condition in which he was called. 1 Corinthians 7:26 I think then that this is good in view of the present distress, that it is good for a man to remain as he is. 1 Corinthians 7:40 But in my opinion she is happier if she remains as she is; and I think that I also have the Spirit of God. Whatever our place allotted to us by Providence, that for us is the post of duty and honor. God estimates us, not by the position we are in, but by the way in which we fill it. -- T Edwards
1 Coríntios 7
Robertson - Christ is now the owner of the Christian and Paul rejoices to call himself Christ’s slave (δουλος [doulos]). But Christ set us free from sin by paying the ransom (λυτρον [lutron]) of his life on the Cross (Matt. 20:28; Rom. 8:2; Gal. 5:1). Christ is thus the patronus of the libertus who owes everything to his patronus. He is no longer the slave of sin (Rom. 6:6, 18), but a slave to God (Rom. 6:22). One is reminded of Jesus' words in John 8:31-32, 36 So Jesus was saying to those Jews who had believed Him, “If you continue in My word, then you are truly disciples of Mine; "And you will know the truth, and the truth will make you free.” 33 They answered Him, “We are Abraham’s descendants and have never yet been enslaved to anyone; how is it that You say, ‘You will become free’?” 34 Jesus answered them, “Truly, truly, I say to you, everyone who commits sin is the slave of sin. 35“The slave does not remain in the house forever; the son does remain forever. 36 “So if the Son makes you free (eleutheroo), you will be free (eleutheros) indeed. Freedman (558) (apeleutheros from apó = from + eleútheros = free) means a freedman, an emancipated slave. Found only in 1Co 7:22 and indicates that the slavery which may be a part of relations on earth does not exist in the new sphere of the divine calling. He who was called (kaleo) in the Lord while a slave (doulos), is the Lord's freedman - NLT = "And remember, if you were a slave when the Lord called you, the Lord has now set you free from the awful power of sin." The Lord's freedman means that Jesus was their owner as explained in the following verse. Likewise he who was called (kaleo) while free (eleutheros), is Christ's slave (doulos) - This person was not a slave of men, but by grace has become a slave of Christ, the Perfect Master. Though free from enslavement to men, they were still slaves to the power of Sin, but Paul describes their (and our) spiritual emancipation writing.... But thanks be to God that though you were slaves of sin, you became obedient from the heart to that form of teaching to which you were committed, and having been freed from Sin (PERSONIFIED AS A SLAVEMASTER), you became slaves of righteousness. 19 I am speaking in human terms because of the weakness of your flesh. For just as you presented your members as slaves to impurity and to lawlessness, resulting in further lawlessness (NOTE HOW SIN "BEGETS" MORE SIN), so now present your members as slaves to righteousness, resulting in sanctification (HOLINESS). 20 For when you were slaves of Sin, you were free in regard to righteousness. 21 Therefore what benefit were you then deriving from the things of which you are now ashamed? For the outcome of those things is death. 22 But now having been freed from Sin and enslaved to God, you derive your benefit, resulting in sanctification, and the outcome, eternal life.(Ro 6:17-22+) Related Resources: Spiritual Paradox in the Christian Life - free but a slave of Christ Hastings' Dictionary of the Bible - Slave, Slavery Hastings' Dictionary of the New Testament - Slave, Slavery Baker's Evangelical Dictionary Slave, Slavery International Standard Bible Encyclopedia Slave; Slavery The Jewish Encyclopedia Slaves and Slavery Find Your Own Calcutta Read: 1 Corinthians 7:17-24 Go home to your friends, and tell them what great things the Lord has done for you. —Mark 5:19 “Find your own Calcutta.” That was the response Mother Teresa sent to a woman who wanted to join her in ministering to one of India’s most crowded cities. Was there a touch of romanticism in the woman’s desire to leave all her past behind and serve in a distant, exotic land? Whatever her motives, the terse advice she received is a discerning word we all should heed. It captures the essence of Paul’s message to the church at Corinth: Serve the Lord in whatever situation He has placed you (1 Cor. 7:17-24). I recall the illusion-puncturing challenge John Alexander, one-time president of InterVarsity, gave to a group of students: “What have you done this past year to make a helpful difference within a mile of your home?” The hungry, the suffering, the unevangelized at our doorstep lack the more appealing aura of the needy souls elsewhere on the planet. But the ones closest to us are those whose needs we are best equipped to meet. Let’s take personally what Jesus said to a man He had set free from demons: “Go home to your friends, and tell them what great things the Lord has done for you” (Mk. 5:19). If we look around us through the eyes of Jesus, we’re sure to find a Calcutta close by. The mission field is closer to home than you may think. The image of a duck flying through the air with an arrow embedded in her body is still fresh in my memory. A local newspaper carried the story and picture of a mallard duck that had eluded rescuers who wanted to remove the foreign object. A couple of months later a Canada goose flew into Wisconsin with the same problem. A young bow hunter had hit his mark, but his arrow hadn't stopped the bird. She had evaded game wardens, avoided tranquilizer-laced grain, and even dodged cannon-fired nets. After about a month, apparently exhausted from her injury, the goose was caught with a fishing net. Soon after surgery, veterinarians returned her to freedom. If geese could think, she probably wondered why she had tried so hard and for so long to elude her captors. The experience of these reluctant captives reminds me of the men Christ spoke to in John 8. They too were slow to realize the seriousness of their condition. They didn't understand Christ's motives. To them, He looked like a captor. He wanted them to surrender their lives to Him. He asked them to become His disciples. He implored them to become spiritual bond-slaves. They were unable to comprehend that by surrendering they could "be made free" (v. 33). Is it possible we have forgotten that real freedom is found only in being secure in Christ? This relates not only to our ultimate salvation but also to our daily walk with the Lord. As servants of Christ, we are bound to be free. —M. R. De Haan.II Salvation produces a change within that releases the chains of sin Robert Hawker - The Lord’s free-man.—1 Corinthians 7:22. And who is the Lord’s free-man? Jesus himself hath given a decided answer to this inquiry. “Whosoever committeth sin (saith Jesus) is the servant of sin.” Now as by nature we are all born in this state of bondage to sin, and by practice have fully manifested the stock of servitude to which by nature we belong; we are vassals and slaves to sin, and in bondage to all the dreadful consequences. “But,” saith Jesus, “if the Son shall make you free, you shall be free indeed!” (John 8:34–36.) Hence, then, my soul, learn what it is to be the Lord’s free-man, and the blessed effects resulting from this freedom. If this be thy portion, thou art no longer in bondage to “the curse of God’s broken law.” Jesus hath freed them from this; having “redeemed thee from the curse of the law, in being made himself a curse.” Thou art no longer under “the penalty of sin;” Jesus delivered thee from the wrath to come, when “he, who knew no sin, became sin for his people, that they might be made the righteousness of God in him.” Thou art no longer under “the dominion of sin:” Jesus hath taken away this power also; for “the law of the Spirit of life which is in Christ Jesus, hath made his people free from the law of sin and death:” thou art loosed from “the yoke of Satan;” for by the conquest of Christ on the cross, thou art “delivered from the power of darkness, and translated into the kingdom of God’s dear Son.” Thou art freed from “the slavish fears of death:” for through death Jesus hath destroyed him that had the power of death, that is the devil, and hath delivered them “who, through fear of death, were all their lifetime subject to bondage.” Are these among the privileges of the Lord’s free-man? Is it thus to be a citizen of the Jerusalem above, which is free, and the mother of us all? Hail then, thou almighty Lord of thy people! It is thou who hast redeemed them to God by thy blood! And therefore to thee we wave the palm of victory, ascribing all our salvation to God and the Lamb! Slaves or Freemen - Henry Morris "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" (1 Cor. 7:22). Most of us today, rejoicing in our freedoms (of religion, of press, of speech, etc.), tend to forget that these had been purchased for us at great cost. Many of the first Christians, in fact, were actually slaves in the great Roman Empire. The word "servant," as used in the above text, is translated from the Greek doulos, the proper meaning of which is "bondservant," or "slave." The early Israelites also were slaves for hundreds of years before God empowered Moses to lead them out of Egypt. Later, many were again carried into captivity by the armies of Assyria and Babylon and eventually Rome, continuing to suffer virtual enslavement for many years. The American colonists were never real slaves, of course, but they often considered themselves as essentially in bondage to the king of England, and their writers frequently compared the American Revolution to the Israelites gaining their freedom from Egypt. An even more apt comparison, however, would have been the setting of the slaves free in the Civil War. The most appropriate analogy of all, however, applies when a man or woman, having been under control by lifelong sin, is finally set free in Christ, who came to "deliver them who through fear of death were all their lifetime subject to bondage" (Heb. 2:15). Yet those early believers were never encouraged by Paul to fight for their physical freedom (which would come in good time) but rather to serve their masters "With good will doing service, as to the Lord, and not to men" (Eph. 6:7). He would tell us today not to boast in our own freedom, but to be thankful and to consider ourselves as bondservants to our own Master, the Lord Jesus Christ. James Smith - CHRIST'S FREE MEN. "If the Son therefore shall make you free, ye shall be free indeed" (John 8:36). There are many like these Jews, who say, "We never were in bondage to any man," while every step they take you hear the clang of their shackles. While these boastful Jews talked of their freedom they were— 1. In bondage to the Romans. 2. In bondage to the letter of the law. 3. In bondage to pride and unbelief. Christ makes us free from— 1. The power of our enemies. 2. The broken law. 3. From the pride of life. It is a glorious freedom, but we shall notice— I. What it is Not. It is— 1. NOT FREEDOM FROM BODILY SUFFERING. The eleventh chapter of the Hebrews is abundant evidence to this. 2. NOT FREEDOM FROM DIVINE CHASTISEMENTS. To be without these is to be without a very impressive evidence of sonship (Heb. 12:8). 3. NOT FREEDOM FROM THE TEMPTATION OF SATAN (Matt. 4). The disciple will not escape, for the Master did not. "But count it all joy" (James 1:2). 4. NOT FREEDOM FROM THE PRESENCE OF SIN (1 John 1). This freedom we shall have when He shall change this vile body. II. What this Freedom Is. It is to be made free from the— 1. CURSE OF THE LAW (Gal. 3:10). "The law was holy, just and good" (a reflection of the Divine character), but the holy, just, and good can curse where there is violation and sin. 2. GUILT OF SIN (Rom. 8:33). There is now no condemnation to them who are in Christ Jesus. Who shall lay anything to their charge? 3. DOMINION OF SIN (Rom. 6). Sin shall not have dominion over you, for ye are not under the law, but under grace. 4. POWER OF DARKNESS (Col. 1:13). Being liberated by the translating power of grace, we are no longer under the rule of Satan, but under the blessed government of the Prince of Peace. 5. FEAR OF MAN (Acts 4:18-20). The fear of man brings a snare and puts it on the hands, the feet, the tongue, the mind, and the heart, and hinders the Holy Ghost from working through us. 6. STING OF DEATH (1 Cor. 15:56, 57). "O death, where is thy sting?" The sting of death was sin. Sin was taken away by the Lamb of God. So the sting is gone, and we have freedom from it. III. The Responsibilities of the Freed. Let us not forget that ours is the— 1. FREEDOM OF SONS (1 John 3). Dishonour not the Father. 2. FREEDOM OF SERVANTS (1 Cor. 7:22). Be faithful to the Master. 3. FREEDOM OF WORSHIPPERS (Heb. 10:19). Come with boldness. IV. How He makes Free. 1. BY COMING TO HIM. 2. BY RESTING IN HIM. 3. BY WORKING FOR HIM. "Whom the Son makes free are free indeed" (John 8:36). Franklin Graham, president of the relief and evangelistic organization Samaritan's Purse, encounters people around the world willing to sacrifice the promise of gold for the kingdom of God. In his book Living Beyond the Limits, he tells of one such man, Steve Duncan. "Steve was a well-educated Boston man and a skilled surgeon. He was preparing to leave for Angola as soon as he could raise support and make the logistical arrangements. Steve made quite an impression on me as he told of his desire to serve the Lord in a foreign country. I knew he could be earning enough money to buy anybody's version of the great American Dream. Instead, all he talked about was taking God's gospel to Angola—a country that at the time was in the throes of a particularly vicious and ugly civil war." Steve, like Paul the apostle, is just one example of a modern-day bondservant of Christ. He works long hours in a dangerous place without financial compensation. He has given up boardrooms and surgical suites for bunkers and grass huts, living for eternal rather than temporal rewards. Where is God calling you to work for Christ instead of cash? The average church member would do well to look in his concordance and see how many columns it takes to list all the "serve, servant, " and service" references. Horatius Bonar - THE SERVANT AND THE FREEMAN OF CHRIST “For he that is called in the Lord, being a servant, is the Lord’s free man: likewise also he that is called, being free, is Christ’s servant.”—1 COR. 7:22. A CHRISTIAN is one who is “called,” not by self or man, but by God. The voice that calls him is almighty, irresistible. He must needs obey. He is born “of the will of God.” He is called “in the Lord.” This refers not so much to his being called by the Lord, as to his being called to be “in the Lord.” Christ in him and he in Christ, this is his standing. As once he was “in the world,” and in himself, so now he is “in the Lord.” He is not of any one nation. According to the flesh, he may be a Jew or a Gentile, a Greek or a Roman, a barbarian, a Scythian, an African, an Indian, or a Briton. According to the Spirit, his nationality is not of earth; his citizenship is in heaven. He is not of any special condition or rank. He may be a servant or a master, a peasant or a monarch, a merchant or a ploughman, a man of learning or a half-witted beggar. Yet these two things are common to each,—he is called, and he is in the Lord. The other things connected with him are unessential and unenduring. These two only are important and abiding. Keeping this in mind, the apostle takes up the two great conditions of society in his day,—master and slave,—in order to bring out the true and high bearing of Christianity on these. If you be a servant, what then? If a master, what then? These are the two questions he answers. The answers to these two questions are contained in these two statements. A Christian is the Lord’s freeman; a Christian is Christ’s servant. I. A Christian is the Lord’s freeman. This expression means the following things:— (1.) He was once a slave. He was not born free. He did not free himself. Like Israel in Egypt, he was “delivered.” (2.) He was set free by the Lord. The name of his liberator is a glorious one; one betokening power and authority. His former masters were sin, the flesh, the devil. From these this mighty Lord hath set him free. (3.) As a free man he still belongs to Christ. Nay, he belongs more to Him than ever; more to Him than to his former masters. A new tie has been formed between him and the Lord; the tie of liberty; the tie of love; the tie of gratitude. (4.) His life is one of liberty. There is no return to bondage. All is the joy of freedom, Christ’s own freedom; true, heavenly liberty; liberty in every part; perfect throughout; yet not the liberty of self-will. (5.) His is liberty which earthly service cannot affect. He may be a slave or a prisoner, he is still the Lord’s freeman. Hands, and feet, and body may be in chains, he is as free as ever. No earthly bondage can intermeddle with or neutralise this liberty. But how and when does all this begin? In what way is it carried on? (1.) Ye are bought with a price. A ransom has been paid for our liberation; and the spring of all our liberty comes from this ransom. Christ hath redeemed us. We are redeemed not with corruptible things, but with the precious blood of Christ. (2.) If the Son make you free, ye shall be free indeed. Our liberty is the direct work of the Son of God. He unbinds us and disimprisons us. He became a bondman for us. He took our chains and prison that we might have his liberty. (3.) The truth shall make you free. The truth revealed in Christ contains in it all liberating elements and ingredients. It neutralises and undoes all that made us slaves. And from the moment that we know it we are free! Our belief of this liberating truth sets us at full liberty. II. A Christian is Christ’s servant. Freed from one service which is bondage, he enters another which is liberty. Though free, he is a servant! Free because a servant! A servant because free! Such is the wonderful yet happy contradiction. As Messiah is the Father’s servant, come to do His will, so are we Messiah’s servants, engaged to do His will. Thus we are both freemen and servants, truly both. And we begin our liberty and our service at the same time and in the same way. That truth which sets us free, introduces us into service. The two, so far from being incompatible, are harmonious and helpful to each other. If we are Christ’s servants, then we wear His livery; we dwell in His house; we do His work; we fix our eye on Him; we merge our wills in His; we get His wages, His reward,—“Well done good and faithful servant.” Let us then realise and act out both our freemanship and our service faithfully and fully; at all times; all places; all conditions. Freemen, yet servants always! Servants, yet freemen always. Let us close with the apostolic use of this truth. Are we masters? Let us remember we are Christ’s servants, and only masters under Him; let this keep us humble and kind. We have a good, kind Master; let us be good and kind. Are we servants? Let not this trouble us or make us fretful. We are the Lord’s freemen! That makes up for all. Though we were chained, imprisoned, exiled, like Paul at Rome, or John at Patmos, we are free! Nothing on earth can interfere with this privilege, or rob us of this honour; we are free indeed. Ours is glorious liberty. 1 Corinthians 7:23 You were bought with a price; do not become slaves of men. Amplified You were bought with a price [purchased with a preciousness and paid for by Christ]; then do not yield yourselves up to become [in your own estimation] slaves to men [but consider yourselves slaves to Christ]. Wuest At a price you were purchased. Do not go on becoming those who are subservient to men. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:23 You were bought with a price. Do not become slaves of men. NLT 1 Corinthians 7:23 God paid a high price for you, so don't be enslaved by the world. ESV 1 Corinthians 7:23 You were bought with a price; do not become bondservants of men. NIV 1 Corinthians 7:23 You were bought at a price; do not become slaves of men. GNT 1 Corinthians 7:23 τιμῆς ἠγοράσθητε· μὴ γίνεσθε δοῦλοι ἀνθρώπων. KJV 1 Corinthians 7:23 Ye are bought with a price; be not ye the servants of men. YLT 1 Corinthians 7:23 with a price ye were bought, become not servants of men; ASV 1 Corinthians 7:23 Ye were bought with a price; become not bondservants of men. CSB 1 Corinthians 7:23 You were bought at a price; do not become slaves of men. NKJ 1 Corinthians 7:23 You were bought at a price; do not become slaves of men. NRS 1 Corinthians 7:23 You were bought with a price; do not become slaves of human masters. NAB 1 Corinthians 7:23 You have been purchased at a price. Do not become slaves to human beings. NJB 1 Corinthians 7:23 You have been bought at a price; do not be slaves now to any human being. GWN 1 Corinthians 7:23 You were bought for a price. Don't become anyone's slaves. BBE 1 Corinthians 7:23 It is the Lord who has made payment for you: be not servants of men. were: 1Co 6:19-20 Lev 25:42 Acts 20:28 Titus 2:14 1Pe 1:18,19 3:18 Rev 5:9 become: Mt 23:8-11 Ga 2:4 1 Corinthians 7 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 6:19-20+ Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20For you have been bought (agorazo) with a price: therefore glorify God in your body. Leviticus 25:42+ ‘For they are My servants whom I brought out from the land of Egypt; they are not to be sold in a slave sale. Acts 20:28+ “Be on guard for yourselves and for all the flock, among which the Holy Spirit has made you overseers, to shepherd the church of God which He purchased (peripoieomai) with His own blood. Titus 2:14+ Who gave Himself for us to redeem (lutroo) us from every lawless deed, and to purify for Himself a people for His own possession, zealous for good deeds. 1 Peter 1:18-19+ knowing that you were not redeemed (lutroo) with perishable things like silver or gold from your futile way of life inherited from your forefathers, but with precious blood, as of a lamb unblemished and spotless, the blood of Christ. Revelation 5:9+ And they sang a new song, saying, “Worthy are You to take the book and to break its seals; for You were slain, and purchased (agorazo) for God with Your blood men from every tribe and tongue and people and nation. YOU ARE NOT YOUR OWN Whether you were called (saved) as a slave or a freedman, you were bought with the same price, the precious blood of the Lamb of God Who took away your sins forever (Jn 1:29+), and now both groups have One Master, One Lord, One King, the Lord Jesus Christ, to Whom be the glory forever and ever.Amen. Slaves in Roman times were expensive. They could be bought to be turned over to a temple (“freed” for service to a god) or, more often, to a new human owner. The slave of one master cannot be the slave of another. Anyone who is redeemed by Christ, who feels that he belongs to him, that his will is the supreme rule of action, and who performs all his duties not as a man-pleaser, but as if he is serving the Lord and not men (Ep 6:6,7), is inwardly free, whatever his external relations may be. This verse is a proper sequel to the previous one. You were bought (agorazo) with a price; do not become slaves (doulos) of men - You is plural, referring to the entire church, wheher slave or free. This is true of those who were slaves and free, for both were purchased by the blood of God's Son. Ponder that thought - in His sight of inestimable worth! In the previous chapter Paul wrote "Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? For you have been bought with a price: therefore glorify God in your body." (1 Cor 6:19-20+) Do not become is present imperative with a negative indicating some were becoming slaves of men! They were to stop becoming slaves of men! Paul's point is that they have an Owner, a Master, One Who has paid for them to be redeemed from bondage to Sin and set free in a servitude of grace, a servitude enabled by His Spirit, a servitude with one purpose, to bring Him glory now and forever and ever. Amen. So they (and we) were not to be sidetracked or distracted by the temporal trinkets of this passing world. THOUGHT - A good way for a bondservant of Yeshua to begin each day is with a voluntary, joyful presentation and surrender of ourselves, without hesitation or reservation. Or as Paul said "Therefore I urge you, brethren, by the mercies of God, to present your bodies a living and holy sacrifice, acceptable (PLEASING) to God, which is your spiritual service of worship. And do not be conformed (present imperative with a negative see our need to depend on the Holy Spirit to obey) to this (FALLEN, GODLESS, PASSING) world, but be (continually, being - divine passive) transformed (present imperative see our need to depend on the Holy Spirit to obey) by the renewing of your mind, so that (PURPOSE) you may prove what the will of God is, that which is good and acceptable and perfect." (Ro 12:1-2+) Here Paul does not mean physical slavery but spiritual slavery. He is speaking of becoming slaves of the ways of men, the ways of the world, the ways of the flesh. That is the slavery into which many of the Corinthian believers had fallen, the slavery that caused their divisions and strife and their immaturity and immorality. We have been bought with the inestimable price of the “precious blood, as of a lamb unblemished and spotless, the blood of Christ” (1 Pet. 1:19). We have been bought by Jesus and we belong to Jesus. We must never become the moral and spiritual slaves of men, living by their standards and seeking to please them. Enabled by the Holy Spirit, daily make a holy surrender and a holy choice to walk as the slave of the Savior and not as a slave to the corrupt values, ungodly mores, and seductive spiritual perspectives of sinful men. If one feels that their well-being depends upon the favor of men, and that they themselves are therefore at the mercy of men. And this is the essence of bondage. Although Paul is referring more likely to "spiritual" slavery it should be noted that some interpreters view it as Paul’s continuing admonition about not altering one’s social/ interpersonal status. Accordingly, he would be prohibiting one’s sale of oneself into legal slavery, for whatever reason. It is interesting to note that ransom money was paid for freeing certain slaves and Paul alludes to the cost of Christ’s procuring their freedom. He commands freemen not to become slaves of men. While it may seem extraordinary, in the first century, Greek freeborn men did sell themselves into the household of Roman citizens, often holding the lucrative post of steward of a household. They could invest their owner’s funds and run his business, legitimately accruing wealth. It was possible for them to buy their own way out of their voluntary slavery, and thereby gain Roman citizenship as freedmen, and for their offspring to secure Roman citizenship as freeborn children. It was not only wealth that counted in the Roman empire, especially in a Roman colony such as Corinth, but calling i.e. class or status. How significant is it then that what counts in the Kingdom of God is one's calling, called out of darkness and into His marvelous light. Thank You Jesus. Amen.
1 Coríntios 7
Robertson - Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phil 1:21-26), though still looking for the coming of Christ (1 Phil 3:20). So that - Term of purpose. In light of the fleeting of time, Paul tells the Corinthians what there purpose should be (in the context of marital relationships). From now on those who have wives should be as though they had none - ICB - "So starting now, those who have wives should use their time to serve the Lord as if they had no wives." What is Paul saying? He is certainly not telling husbands to ignore their wives as if they did not exist or were of no importance. He is saying that husbands should not focus totally on their marriage at the expense of other things of spiritual and eternal value. To be sure now we treat our wives has eternal ramifications, but they are not be our sole focus in this short life. The proper implication of this passage calls for Spirit filled balance (in my humble opinion)! The husband's first allegiance is to the Lord Who owns him, and if he seeks first His Kingdom and His righteousness, what the Lord has for him to accomplish in this short time will be revealed. The idiom as though they had none continues through 1 Cor 7:31 (note fourfold repetition of "and those"). The first two and those deal with emotions (sadness, joy) and the last two with possessions (whether we buy or use things of the world). Stephen Armstrong - Paul says we who marry must be willing to live as if we are not married. Paul isn’t asking us to abandon our wives or husbands for the sake of the Gospel. But in terms of our affections and priorities, we must be willing to follow Christ’s commands without allowing our marital commitment to stand in the way of obedience. If the Lord asks us to devote our life to serving Him in a dangerous overseas location, would we say yes to the Lord if we were single? Then we must be willing to say yes to Him if we are married and have children. We can’t use our married life as excuse to say no to the Lord’s call. That’s the price we pay for choosing to marry in view of these difficult times
1 Coríntios 7
Robertson writes "Paul means that all earthly relations are to hang loosely about us in view of the second coming." Katecho was used literally of holding one to keep them from going (Luke 4:42+). Katecho was used figuratively with the idea of restraining or keeping someone (Antichrist) from exercising power (see 2Th 2:6-7+). A closely related figurative use of katecho means to hold down or suppress as the ungodly do to the truth about God (see note Romans 1:18+). One NT use of katecho means to take over or occupy, to have a place as one’s own or to take into one’s possession. (see Lk 14:9+). Katecho - 18v - Lk. 4:42; Lk. 8:15; Lk. 14:9; Jn. 5:4; Acts 27:40; Rom. 1:18; Rom. 7:6; 1 Co. 7:30; 1 Co. 11:2; 1 Co. 15:2; 2 Co. 6:10; 1 Thess. 5:21; 2 Thess. 2:6; 2 Thess. 2:7; Phlm. 1:13; Heb. 3:6; Heb. 3:14; Heb. 10:23 Patrick Morley - MATERIALISM: DIVIDED INTERESTS 1 Cor 7:30-31 Webster’s Dictionary defines materialism as, “the theory that physical well-being and worldly possessions constitute the highest value and greatest good in life.” Is that true? Do comfort and belongings mark what’s most important to us? Of course not. Yet we must confess that, although we wish it weren’t true, our lives often reveal that materialism has hold of us. Two things occur when we reflect on this. First, we see ourselves all too clearly. Second, the Word commands us not to let the blemishes of the world stain our soul. Why? “For this world in its present form is passing away” (1 Corinthians 7:31). God wants us to live for the world that is coming, not for the world that is going. I can recall so vividly the days of my unbridled materialism. I wanted to be a Biblical Christian, but I was so engrossed in my own worldly affairs that I simply did not penetrate the spiritual life deeply, even though I sincerely wanted to. Do you see the trap? We can congratulate ourselves for our good intentions while continuing to live a secular lifestyle, believing intentions are as good as actions. Truth be known, many of us live more for the world that is going than the world that is coming. It takes time, lots of time, to manage all the “things” we accumulate. Time, in the final analysis, is the ultimate resource. Where are you spending your time? Pleasing God, or managing your assets? The Lord says, “I would like you to be free from concern.” (1 Corinthians 7:32). Is that the record of our calendar and checkbook? Only a unique person could climb the corporate ladder all day, be absorbed in worldly affairs, and then slow down to the pace of Jesus. Here’s the problem: We all tend to think we are that unique person. We are the one who can do it; we can manage to maximize two worlds. We cannot. We can only maximize one world. We will be engrossed in the affairs of this world, or we will be engrossed in how to please the Lord. “No one can serve two masters” (Matthew 6:24, emphasis added). Do you see it? According to the Word of God, there are no unique people. No one can pull it off, but we always think we can. It is time for some of us to confront our own materialism. Have you been trying to maximize two worlds? Have you tried to serve two masters? The action plan is hard. It is simple, but hard. You must surrender all the things you have bought and every worldly thing you are using to the Lord. “Those who buy something, as if it were not theirs to keep; those who use the things of the world, as if not engrossed in them.” He may let you keep some or all of your things; He may increase them. Or He may prune you back to a useful level. If you listen to His leading, He will clarify His desire for you. If you don’t listen, He will gain your attention in other ways. He works in our lives regardless of our level of cooperation, but surrender produces the most fruit. We must adjust our lifestyles until they offer a viable alternative—an alternative of hope—to the confused and broken world all around us, a world that is passing away. Give what you don’t need to the work of Christ. Devote time to loving one another. And remember that the time is short. Live for the world that is coming, not for the world that is going. “For this world in its present form is passing away” (1 Corinthians 7:31). I SURRENDER Heavenly Father, I confess that too much of my life has been spent on comfort and belongings. Show me how to maximize my spiritual life. Give me the courage to recant my materialism. I want my lifestyle to speak for itself. Help me to live for the world that is coming and not for the world that is going. Amen. (Devotions for Man in the Mirror) 1 Corinthians 7:31 and those who use the world, as though they did not make full use of it; for the form of this world is passing away. Amplified And those who deal with this world overusing the enjoyments of this life] as though they were not absorbed by it and as if they had no dealings with it. For the outward form of this world (the present world order) is passing away Wuest and those who are making use of this world [the things of human existence] as not making excessive use of the same, for the temporary fashion of this world is passing away. (Eerdmans Publishing - used by permission) NET 1 Corinthians 7:31 those who use the world as though they were not using it to the full. For the present shape of this world is passing away. NLT 1 Corinthians 7:31 Those who use the things of the world should not become attached to them. For this world as we know it will soon pass away. ESV 1 Corinthians 7:31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. NIV 1 Corinthians 7:31 those who use the things of the world, as if not engrossed in them. For this world in its present form is passing away. GNT 1 Corinthians 7:31 καὶ οἱ χρώμενοι τὸν κόσμον ὡς μὴ καταχρώμενοι· παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου. KJV 1 Corinthians 7:31 And they that use this world, as not abusing it: for the fashion of this world passeth away. YLT 1 Corinthians 7:31 and those using this world, as not using it up; for passing away is the fashion of this world. ASV 1 Corinthians 7:31 and those that use the world, as not using it to the full: for the fashion of this world passeth away. CSB 1 Corinthians 7:31 and those who use the world as though they did not make full use of it. For this world in its current form is passing away. NKJ 1 Corinthians 7:31 and those who use this world as not misusing it. For the form of this world is passing away. NRS 1 Corinthians 7:31 and those who deal with the world as though they had no dealings with it. For the present form of this world is passing away. NAB 1 Corinthians 7:31 those using the world as not using it fully. For the world in its present form is passing away. NJB 1 Corinthians 7:31 and those who are involved with the world as though they were people not engrossed in it. Because this world as we know it is passing away. GWN 1 Corinthians 7:31 Those who use the things in this world should do so but not depend on them. It is clear that this world in its present form is passing away. BBE 1 Corinthians 7:31 And for those who make use of the world, not to be using it fully; for this world's way of life will quickly come to an end. use: 1Co 9:18 Ec 2:24,25 3:12,13 5:18-20 9:7-10 11:2,9,10 Mt 24:48-50 Mt 25:14-29 Lu 12:15-21 16:1,2 19:17-26 21:34 1Ti 6:17,18 Jas 5:1-5 for: Ps 39:6 Ps 73:20 Ec 1:4 Jas 1:10,11 4:14 1Pe 1:24 4:7 1Jn 2:17 1 Corinthians 7 Resources - Multiple Sermons and Commentaries POSSESSIONS ARE PASSING AWAY Beloved, this is one of those "gut check" passages (of which there are many), which challenges each of us to do a personal, internal audit/inventory. What is most important to us in this short life? Am I spending time (and money) on those things which will impact my joy forever in eternity or am I spending time (money) on those things which will vanish forever? I am asking myself (you can join me if you want). And those who use the world, as though they did not make full use of it - NLT = "Those in frequent contact with the things of the world should make good use of them without becoming attached to them, for this world and all it contains will pass away." ICB - "Those who use the things of the world should live as if those things are not important to them. You should live like this, because this world, the way it is now, will soon be gone." Live in the world (for that we must all do), but do not fall in love with the world (that we should not do!) Every lifestyle decision we make will impact our obedience to the Lord.... Every decision we make for where we spend our time, money and energy means something else is losing out. --S Armstrong Stephen Armstrong - y, if we are living in luxury and comfort, we cannot allow the pursuit or maintenance of such things stand in the way of serving Christ. Remember the words of Christ Matt. 19:21-22 "Jesus said to him, “If you wish to be complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me.” But when the young man heard this statement, he went away grieving; for he was one who owned much property." We cannot allow any affections in this life, whether family comforts or lifestyle, become an excuse to ignore the call of the Lord. Every lifestyle decision we make will impact our obedience to the Lord. (ED:READ THAT ONE AGAIN!) If our spouse demands we provide a certain degree of comfort or lifestyle, it will constrain our ability to serve the Lord. If we are determined to provide an expensive education for our kids or to live in only the best neighborhood, we’ll be forced to pursue certain jobs. If we value our lifestyle over sacrificially serving the Lord, we’ll spend our energy and free time on the wrong things. Every decision we make for where we spend our time, money and energy means something else is losing out. And when we’re married, some of our time, money and energy must be spent on our spouse and children, as it should be. We remember that Paul emphasized that this choice is not sin. We have every right to take a spouse and have a family. And if we do, then we must give them the required time and attention. But neither should we be naive about how this choice impacts our service to Christ. And Paul, speaking from experience, counsels that we give some consideration to the possibility that our life will best serve the Lord if we remain free of such distractions Arnold - The King James Version says, “And they that use this world, as not abusing it.” Christians must learn how to live in the world and yet not be an intimate part of the world system. The things of the world should never engross (means to involve, immerse, engage; to occupy completely) and possess the Christian to the point that he or she is unable to serve Jesus Christ. The things of the world are temporary, transitory and are passing away. They have absolutely no eternal value. That which is of eternal value is service for Jesus Christ (ED: cf Eph 2:10+, 1 Cor 15:58+ = "knowing that your toil is not in vain in the Lord."). Success in business is not the greatest aim of life and should never be allowed to be so for a believer because the fame and the glory of the world is passing away. Surely there is more to Christianity than owning a lovely home, slaving for a retirement plan and cramming our twilight years with a few activities we may enjoy before we die. Christians, if we do not have the time to get all the worthwhile enjoyments and pleasures here and now, we will have lots of time to get them in eternity. What awaits us Christians in the future is so incredible that to give ourselves fully to the pursuit of the things of God here is much more intelligent than to waste our whole existence on secondary levels of activity and involvement. For (gar) term of explanation. Paul gives us a good reason to hold the things of this present world loosely! ESV Study Bible - Paul’s point here is simply that the form of this world, or its day-to-day affairs, is not eternal. Christians should prioritize their human relationships, material possessions, and worldly dealings accordingly. See also Matt. 24:37–39; Luke 17:26–30; Rom. 12:2; 1 John 2:16–17. Leon
1 Coríntios 7
Robertson - The spirit of the world is forever altering, impalpable; forever eluding, in fresh forms, your attempts to seize it. In the days of Noah, the spirit of the world was violence. In Elijah’s day, it was idolatry. In the day of Christ, it was power, concentrated and condensed in the government of Rome. In ours, perhaps, it is the lave of money. It enters in different proportions into different bosoms; it is found in a different form in contiguous towns, in the fashionable watering-places, and in the commercial city; it is this thing at Athens, and another in Corinth. This is the spirit of the world, a thing in my heart and yours to be struggled against, not so much in the case of others as in the silent battle done within our own souls. Eugene Peterson, a well-known pastor and author, has a saying: "Lord, teach us to care and not to care." When I first heard him say it, I found it hard to understand; but the above verse could easily be summed up by his statement. Saint Paul is writing to a church, urging them to keep their eyes focused on Jesus and eternity. We are not to get so wrapped up in the emotions, relationships and stuff of this world that we lose the next world. "Teach us to care and not to care." Teach us, Lord, to be your people regardless of the condition we find ourselves in: married or single, sad or happy, rich or poor. Paul said it another way in Philippians 4:11-12: "I have learned to be content whatever the circumstances. I know what it is to be in need, and I know what it is to have plenty. I have learned the secret of being content in any and every situation, whether well fed or hungry, whether living in plenty or in want." Can we say the same thing? Can we care about people and situations and material possessions in a way that doesn't allow them to possess us? The discipline of simplicity invites us to this kind of freedom. (Valerie Hess) Gregg Laurie - AFTERWORD Just about everything I can think of in this world of ours has its limits: wealth, time, wisdom, opportunities, even physical life itself. Paul wrote: “For this world in its present form is passing away” (1 Corinthians 7:31). John declared: “And this world is fading away, along with everything that people crave” (1 John 2:17, NLT). But I’ll tell you one thing in my experience that has no limits at all. It’s God’s Word. In one Bible paraphrase, the psalmist declares: “I see the limits to everything human, but the horizons can’t contain your commands!” (Psalm 119:96, The Message). No matter how many times I read a passage of Scripture, there’s always something new, something I’d never seen or considered before, some fresh Word from the Lord. It’s like peeling an onion, finding layer after layer—only the onion never grows smaller. With the Holy Spirit as our Guide and Teacher as we read and study the Word, we will never exhaust its wisdom, beauty, and good counsel. No one will. Not ever. This devotional is just one more example of that truth. I have dipped into the Word here and there, bringing up questions, insights, and encouragements for life. And the desire of my heart is that these daily pages will simply whet your appetite for more and more and more. Sometimes you may find yourself with limited time and can only read a little. At other times, you’ll want to lose yourself in the depths, immersing your heart in truth. Either way, the Lord will speak to you, help you, sometimes warn you, but always draw you close to Himself. So the way I see it, you may be finishing a devotional, but the whole Bible still lays before you…infinite in its wisdom, because it was inspired, word for word, by our infinite God. William Wilberforce - How can we go on as if present things were to last for ever, when so often reminded ‘that the fashion of this world passes away’? Every day I live I see greater reason in considering this life but as a passage to another. And when summoned to the tribunal of God, to give an account of all things we have done in the body, how shall we be confounded by the recollection of those many instances, in which we have relinquished a certain eternal for an uncertain transitory good! You are not insensible to these things, but you think of them rather like a follower of Socrates than a disciple of Jesus. You see how frankly I deal with you, in truth I can no otherwise so well show the interest I take in your happiness. FOR MEDITATION: The seventeenth-century preacher and writer Richard Baxter once wrote: ‘I preached … as a dying man to dying men.’ Present things will not last forever; and so we must give care to matters of eternity. In 1745 Philip Doddridge, a man much like Baxter, crafted a prayer that puts the things of eternity in perspective. It is the prayer of one who has come to see that this life is but as a passage to another: ‘ Gracious Father! I would not quit this earth of thine, without my grateful acknowledgments to thee for all that abundant goodness which thou hast caused to pass before me here. I thank thee, O my God! that this guilty, forfeited, unprofitable life, was so long spared; that it hath still been maintained by such a rich variety of thy bounty. ‘I bless thee, O Lord! that I am not dying in an unregenerate and impenitent state; but that thou didst graciously awaken and convince me, that thou didst renew and sanctify my heart, and didst, by thy good Spirit, work in it an unfeigned faith, a real repentance, and the beginning of a divine life. Permit me to consign “this departing spirit to thine hand; for thou hast redeemed it O Lord God of truth!” ’ Horatius Bonar - A VANISHING WORLD “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 thou they possessed not; And they that use this world, as not abusing it: for the fashion of this world passeth away.”—1 COR. 7:29–31. IN the midst of counsels and exhortations about the relationships of life, the apostle stops abruptly, and interposes an emphatical announcement bearing upon all these relationships, “but this I say, brethren,” as if lifting up his voice more loudly, and interrupting the line of discourse, by the proclamation of these three parenthetical verses, a proclamation importing this, “but after all brethren, these are but the little things of earth, the transient and temporary arrangements of our brief life below; let them not be exalted or magnified beyond their due; they are but the arrangements of a day; not to have any stress laid on them or importance attached to them, seeing they shall so soon end, and the world of which they form a part shall so speedily vanish away.” Mark (1) the two special truths which begin and end this emphatic announcement; (2) the conclusions to be drawn from these. I. The two special truths. For we take the commencing and concluding declarations as linked together; forming either one great and solemn truth or two kindred truths, bearing both on certain duties and on our estimate of the importance of the things of our daily life. These must be measured by the shortness of time, and the length of eternity. (1.) The time is short. It is cut short or contracted; it is the time referred to by our Lord (Rom. 13:12) “the night is far spent,” or “foreshortened.” It is short for (1) So much is already spent and little remains; (2) Our individual life is brief, even at the longest; (3) The world’s history is drawing to a close; (4) The coming of the Lord draweth nigh. Truly the time is short; and each ending year and setting sun says to us, “the time is short,” it is becoming shorter and shorter. “What is our life? It is but a vapour” (James 4:4). “Our days are swifter than a weaver’s shuttle” (Job 7:6). “Man that is born of a woman is of few days; he cometh forth as a flower and is cut down, he fleeth as a shadow and continueth not” (Job 14:1–2). “The end of all things is at hand” (1 Peter 4:7). (2.) The fashion of this world passeth away. The outward form, or scene, or figure of this world is passing, or or is just about to pass away. This “fashion” is what the Apostle John refers to in warning us against the lust of the flesh, the lust of the eye, and the pride of life (or glorying in the good things of life); and of this he says “the world passeth away.” Yes; like a flower; like a mist; like a shadow; like a dream; like a rainbow; like a vision of the night it passeth away; that which we admire in it, and call beautiful, that which men have all along been fascinated by, its glory, its pomp, its glitter, its splendour, its gaiety, its beauty and excellency and grandeur, shall pass away; its songs, and jests, and mirth, and ringing laughter; its shows, its spectacles, its concerts, its balls, its theatres, its operas, with all its haunts of uncleanness and debauchery, its revellings, and banquetings, surfeitings and idolatries of the flesh, all shall pass away. These are not enduring things. Even at their best and purest they are the things of an hour. They fade as a leaf. They are crushed as a flower. They die away like the breeze. A short life is that of the world at its longest; shorter still that of the men of the world; and shortest of all is the frail and shifting fashion of the world. Vanity of vanities! All is vanity! II. The lessons to be drawn from them. The substance of these lessons is that all earthly things are of minor moment, and ought not to be lifted out of their place, so as to engross us too much, or to be estimated at too high a rate. They are not eternal. They vanish with a vanishing world, and ought to be estimated accordingly. The seen and the corporeal never can be placed beside the unseen and the eternal. (1.) Earthly relationships are of lesser moment. “It remaineth (or “henceforth” during the contracted space that is left) that both they who have wives, be as though they had none.” The nearest human relationship will soon be dissolved; the closest earthly tie will soon be snapt. Let us not then over-estimate it, or give it undue prominence. Let us keep even it, in its proper place. It is, after all, among the things that are seen and temporal. Husband, wife, father, mother, brother, sister, child, will soon remove; and each soul, unrelationed, unlinked with others, pass from earth alone, into the presence of God. (2.) Earthly sorrows are of lesser moment. Sorrow is in itself no trifle. Tears are real things. We do not weep for nothing; nor shall we find that a needless piece of kindness that God shall do for us, when He shall wipe away all tears from our eyes. Still tears are among the things seen and temporal. They are unknown in heaven. Our weeping time is so short, that we must not make too much of time’s sorrows. The vale of tears is not a long one. We shall soon be beyond it; and we shall wonder why we gave way to a sadness that was so soon to end, and to be exchanged for the perfect gladness and the everlasting song. (3.) Earthly joys are of lesser moment. Joy is a real thing. Our hearts were made for gladness. We ought not to despise joy; nor indeed can we afford to do it. We are warranted in making much of joy; only let it not be too much. Let us keep our joys in their proper place; calmly taking them when they come, or as calmly foregoing them when they come not. For the time is short, and the joys we have here will soon be done. The fashion of this world passeth away; let us not then overvalue joy; but take it as if we had it not; sitting tranquilly loose to all that we can gain or lose. (4.) Earthly business is of lesser moment. Our buying and selling will soon be done. Our merchandize will ere long disappear, for it is part of the fashion of that world which passeth away. Let us be diligent in business, but let us not overrate its importance, nor be engrossed by it. We shall soon buy no more; and sell no more; and make gain no more; and possess no more. Why so eager in business, as if it were eternal? Why so anxious to lay up treasure on earth, where the moth will corrupt it, and the thief break through and steal? Is it worth our while to be so much in earnest about the things that perish with the using? (5.) Earthly gratifications are of lesser moment. They that use this world as not abusing it (or rather, “as not using it at all”). We must use this world while we are in it; we must use its meat, and drink, and raiment; its comforts, its money, its friendships, its necessary recreations, and gratifications. But we are to sit loose from all these; not setting our heart upon them; but holding them as if letting them go, using them as if not using them. They are not sinful, and need not, therefore, be rejected; but they must be kept in their proper place, not coveted nor idolized. For the time is short, and the fashion of this world passeth away. Let the world be no world to us, in comparison of the glory and beauty, the magnitude and the eternity, of the world to come. Thus, then, is our whole earthly life, in all its parts, to be regulated by the magnitude of the eternal. Things present must be subordinated to those which are to come, the seen to the unseen, the earthly to the heavenly. It is by the light of the coming glory that we must walk while here. It is from the clock of eternity that our time is to be always taken. Arrange your business, your recreations, your duties with reference to the invisible and unending future. Live, speak, work, move, as those who believe that the things which are seen are temporal, but the things which are not seen are eternal. (Light and Truth) Horatius Bonar - IF WE WOULD AIM AT a holy and useful life, let us learn to redeem time. "I am large about redeeming time," says Richard Baxter in the preface to his Christian Directory, "because therein the sum of a holy, obedient life is included." Yes; "let us redeem the time, because the days are evil" (Ephesians 5:16; Colossians 4:5). A wasted life is the result of unredeemed time. Desultory working, impulsive giving, fitful planning, irregular reading, ill-assorted hours, perfunctory or unpunctual execution of business, hurry and bustle, loitering and unreadiness - these, and such like, are the things that take the power from life, hinder holiness, and eat like a canker into our moral being. Misuse of time makes success and progress an impossibility, either in things temporal or spiritual. There needs not to be routine, but there must be regularity; there ought not to be mechanical stiffness, but there must be order; there may not be haste, but there must be no trifling with our own time or that of others; "Whatsoever thy hand findeth to do, do it with thy might" (Ecclesiastes 9:10). If the thing is worth doing at all, it is worth doing well; and, in little things as well as great, we must show that we are in earnest. There must be no idling, but a girding up of the loins; a running the race with patience; the warring of a good warfare. The call is to be "steadfast and. . .always abounding in the work of the Lord." The flowers are constant in their growing, the stars are constant in their courses; the rivers are constant in the flowing - they lose not time. So must our life be, not one of fits, or starts, or random impulses, not one of levity or inconstancy, or fickle scheming, but steady and resolute. We must be resolute men and women, those who know their earthly mission and have their eye upon the heavenly goal. J C