Verse by Verse

²¹ Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it.

²² For he who is called in the Lord while a slave is the Lord’s freedman. Likewise he who is called while free is Christ’s slave.

²³ You were bought at a price; do not become slaves of men.

²⁴ Brethren, let each one remain with God in that state in which he was called.

slave (v.21) — Paul — Romans 1:1; Philippians 1:1; Titus 1:1

if you can be made free (v.21) — don’t worry about being a slave, but if you have a chance to be free, do so

Does the apostle cry, “Rise and rebel! Assert your rights?” This is the cry on every hand today, even in much less aggravated cases of injustice, but as a result great bitterness and deep hatreds are being engendered. Certainly this approach to the problem of injustice is not based on the Word of God. There we read: “Bondmen, obey in all things your masters according to the flesh.” And this obedience, we read further, should be sincere and from the heart: “Not with eyeservice, as menpleasers; but in singleness of heart … heartily, as to the Lord …” (Colossians 3:22-23). Four times in Colossians 3:22-24, the apostle makes it clear that in faithfully serving one’s master he is serving the Lord.

Before God the believing bondslave occupies a position not one whit lower than that of his master. Thus, here in 1 Corinthians 7:21-23, Paul suggests that should a slave be presented with an opportunity to be free he should take advantage of it. But if in bondage, he says, “Care not for it.” Today we might say, “Think nothing of it.” — Stam, page 138.

called (v.22) — saved

Lord (v.22) — speaks of authority and ownership

Christ (v.22) — speaks of love and grace

You were bought at a price (v.23) — this was said in 6:20, but the connection is different; there the fact of the purchase (the blood of Christ) was the ground of an exhortation to remember that our body is a temple of the Holy Spirit and is to be used for the glory of God. Here it is the ground upon which, social distinctions apart, we are to remember that we are bondservants of Christ, having been freed from slavery to sin.

Among the Greeks, manumission from slavery was effected by a legal fiction, according to which the slave set free was purchased by a god. The slave could not provide the money, so the master paid it into the temple treasury in his presence, a document being drawn up with the words “for freedom.” Nobody could enslave him again, as he was the property of the god. For the believer there is an analogy in certain details, but how different the circumstances! — Vine, page.52.

slaves of men (v.23) — regarding men as having control over us

Verse 23 repeats the idea of verse 20 but adds “with God”

¹⁷ Nevertheless, each person should live as a believer in whatever situation the Lord has assigned to them, just as God has called them. This is the rule I lay down in all the churches.

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.

¹⁹ Circumcision is nothing and uncircumcision is nothing. Keeping God’s commands is what counts.

²⁰ Each person should remain in the situation they were in when God called them.

in all the churches (v.17) — A general statement that what Paul has just said and is about to say isn’t only for the Corinthians.

A fine statement of this verse is found in Arthur S. Way’s translation. It reads, “Let each member go on living in the same conditions which the Lord originally allotted to him, and in which he was when he heard God’s call.” The meaning is self-evident. Conversion is not outwardly revolutionary. It is, instead, inwardly regenerative. It does not storm into our national and social life and proceed to create violent changes and adjustments. It is true that changes will occur. It leaves us totally different than what it finds us. It does not require us, however, to make an occidental of the oriental. So the principle is “as the Lord hath called everyone, so let him walk.” In other words, be what you were when Christ found you. Not, of course, in the manner of your life, but in its sphere. — Laurin, page 129.

__________

Circumcision is nothing and uncircumcision is nothing (v.19) — This statement required a unique amount of boldness and bravery when we remember that many thousands of Jewish believers were still great zealots for the law in every detail (Acts 21:20). Circumcision in particular was considered the most basic and obligatory of all the Mosaic ordinances. Paul had formerly undoubtedly believed this also, but in the face of James and all the brethren of the law he calmly stated this incomparable statement three times, although he knew full well what God of old had already said about this matter (1 Samuel 15:22; Ecclesiastes 12:13; Isaiah 1:11, 13, 16-17; Jeremiah 7:22; Micah 6:6-8; Hosea 6:6). It seems that even the legalistic brethren like James did not understand that the crucifixion of Christ was the real antitypical circumcision without hands, which made superfluous once and for all every rite enacted with hands (Colossians 2:10-12). — Bultema, page 59.

 I think there might be reason to take a slightly different view of these verses than any of my commentaries did. Back at the beginning of my study of 1 Corinthians, I said I wanted to look for evidence that there was a mix of Jewish kingdom believers and Gentile grace believers in this church. Is it possible that these verses are confirmation of that? Later, in other letters, Paul makes it clear that there is no circumcision or uncircumcision. But here he says that they are to “abide in the same calling in which he was called.” In other words, there were those called to be of the circumcision and those called to be of the uncircumsion. In Galatians 2, Peter, James, and John agree to limit their ministry to the circumcision when Paul agrees to limit his to the uncircumcision. But in the Corinthians church, there were both — as is confirmed in later passages regarding tongues. This was one of Paul’s very early letters, probably written before either Romans or Galatians, and so the mix of Judaism and grace was still evident and the book needs to be interpreted in light of that fact.

¹² To the rest I say this (I, not the Lord): If any brother has a wife who is not a believer and she is willing to live with him, he must not divorce her.

¹³ And if a woman has a husband who is not a believer and he is willing to live with her, she must not divorce him.

¹⁴ For the unbelieving husband has been sanctified through his wife, and the unbelieving wife has been sanctified through her believing husband. Otherwise your children would be unclean, but as it is, they are holy.

¹⁵ But if the unbeliever leaves, let it be so. The brother or the sister is not bound in such circumstances; God has called us to live in peace.

¹⁶ How do you know, wife, whether you will save your husband?Or, how do you know, husband, whether you will save your wife?

In these verses, Paul addresses marriages in which one of the pair is saved after marriage. He is not sanctioning marriage between a believer and a non-believer.

I say this (I, not the Lord) (v.12) — There are no commands of God to quote on this subject (as there was on divorce among believers), so Paul addresses it on the basis of his apostolic authority.

In 1 Corinthians 7:12 [and also referring to vs. 25 and 40] he says, “But to the rest speak I, not the Lord.” This does not deny the divine inspiration of his words. He simply means: “This is not part of the revelation I have received from the Lord.” Indeed, in v. 25 he confirms this interpretation by his statement: “Now concerning virgins, I have no commandment of the Lord …” Here the thought of inspiration does not even enter in, but rather that of “the revelation of Jesus Christ” to him.

That everything in Paul’s epistles was divinely inspired is emphasized not only in 2 Timothy 3:16, but also in 2 Peter 3:16 where “all his [Paul’s] epistles” are called “the Scriptures,” which unbelievers “wrest … to their own destruction.”

But as we have seen, it is also evident, especially from 1 Corinthians 7, that all Paul wrote is not to be included in the special revelation he received from the Lord in glory. — Stam, pg. 134.

willing (vs. 12-23) — indicated mutual consent

sanctified (v.14) = set apart — not a change of spiritual state, but that the marriage is legitimate in God’s view even though one partner is not saved

children (v.14) — again, they are seen by God as the result of a legitimate marriage

holy (v.14) = sanctified, set apart

In this verse we have a great contrast of the grace of Christianity and the rigor of Judaism. One of the ways Israel remained a holy people was in refusing to mix with the heather in marriage. Those who took heathen wives were polluted, and their children unclean. When they judged the sin they proved it by not only offering a blood sacrifice, but by putting away both children and wife (Ezra 10:3).

In the case of the Christian who was married to an unbeliever, Paul says that he does not have to put away his children — they were not unclean, but holy. — Greene, pg. 247.

In light of Greene’s quote above, it was probably because of the mix of Jewish kingdom believers and Gentile grace believers in this particular church which required this teaching from Paul.

Verse 15 covers the situation in which one partner believers after marriage and the other, non-believing partner does not want to remain married.

not bound (v.15) — to the marriage vow

called us to live in peace (v.15) — If the two can remain married without strife and hatred, they should.

 ⁷ For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that.

⁸ But I say to the unmarried and to the widows: It is good for them if they remain even as I am;

⁹ but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion.

¹⁰ Now to the married I command, yet not I but the Lord: A wife is not to depart from her husband.

¹¹ But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife.

as I myself (v.7) — able to exercise self-control. Some think Paul was once married because normally only married men were in the Sanhedrin, but there is no Biblical support for it.

gift (v.7) = gift of grace

remain even as I am (v.8) — Paul isn’t saying that the unmarried state is superior, but that it does have advantages in certain circumstances.

self-control (v.9) — power or, in this case, lack of it

It should be carefully noted, however, that here again the apostle does not promote celibacy for all, but only for those who, like himself, had no need to be married. And no doubt he makes this statement as he does other statements in this chapter, with “the present distress” and persecution in view (v.26) and, under these circumstances, to encourage a life wholly devoted to Christ, unencumbered with family cares (vs. 32-35). — Stam, page 128.

What Stam points out in the quote above about “the present distress” gives me a different opinion on the passage than what I’d come to after last study. I now think these is some ground for interpreting 1 Corinthians in light of the situation in the city at the time of the writing.

burn with passion (v.9) — emotionally (1 Timothy 5:14)

Verse 10 indicates that Paul was not advocating divorce in any circumstance.

yet not I but the Lord (v.10) — Mark 10:9; Luke 16:18

if she does depart (v.11) — if there is a separation (although there shouldn’t be), neither partner is free to marry another person

1 Now concerning the things of which you wrote to me: It is good for a man not to touch a woman.

² Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband.

³ Let the husband render to his wife the affection due her, and likewise also the wife to her husband.

⁴ The wife does not have authority over her own body, but the husband does. And likewise the husband does not have authority over his own body, but the wife does.

⁵ Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer; and come together again so that Satan does not tempt you because of your lack of self-control.

⁶ But I say this as a concession, not as a commandment.

This letter was not written with normal conditions of life in view. Two things contributed to the abnormal state of affairs in Corinth. One was their recent conversion from paganism; the other was their imminent persecution by pagans. These two things created abnormal conditions. As a result, a letter had been written to Paul asking his advice on specific questions. Therefore, when Paul writes the advice found in this chapter, he is not treating the general subject of marriage. He is giving advice concerning marriage under certain emergencies which had arisen in Corinth. He is not saying here is what is right or wrong, but what is wise under prevailing conditions. — Laurin, page 120

I include Laurin’s quote (above) because it’s a common view I’ve heard before. It makes sense, but I’m not sure I agree with it (or that I disagree with it). All Scripture was written “under prevailing conditions,” and to discount it on that basis leaves us with very little to guide us.

render (v.3) = the discharge of an obligation

does not have authority (v.4) — In this case, over one’s own body, either to withhold sex or to have sex outside of marriage.

for a time (v.5) — abstention must be 1) by mutual consent; 2) temporary; and 3) to devote energy to prayer

fasting (v.5) — not in the original manuscripts

permission (v.6) = lit. “joint opinion,” “concession” — referring to what he just said in verse 5.

Paul is not less inspired here (v.6) than he is elsewhere. He is not stepping out of character as an inspired writer. He is as much inspired at this point as at others. What he is saying is that his advice to marry or to stay unmarried is not to be considered as a divine command. Everyone is to act according to his own conscience. — Laurin, page 124.

__________

This was not by commandment but by permission, and just because you are able to be happy in the single state, do not make your personal experience a rule for others, do not make your own ideas the measuring stick and the only rule and guide for everyone else who may be differently constituted in temperament than you are. — DeHaan, page 73

¹⁹ Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?

²⁰ For you were bought at a price; therefore glorify God in your body and in your spirit, which are God’s.

temple (v.19) = sanctuary, shrine — a place where God’s honor dwells and where His glory is manifested

The Corinthians would readily understand what Paul meant by this statement. There were heathen shrines in Corinth, each for its special god. Much of their worship was associated with immoral practices. Here was a new conception of life. It was — the body as a shrine for God. It was no longer a sacred building but a sacred body. It was no longer God isolated to a sacred place but God present in every activity of life. — Laurin, page 118.

of God (v.19) — Ephesians 1:13

not your own (v.19) — after being indwelled by the Spirit, the believer should not consider his body his to do with as he wants — Romans 14:8-9

price (v.20) — the blood of Christ

therefore (v.20) — in response to being bought with the blood of Christ

glorify God (v20) — our response to having been bought

and in your spirit, which are God’s (v.20) — not in most manuscripts

¹⁵ Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Certainly not!

¹⁶ Or do you not know that he who is joined to a harlot is one body with her? For “the two,” He says, “shall become one flesh.”

¹⁷ But he who is joined to the Lord is one spirit with Him.

¹⁸ Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body.

Here [v.15], additional truth is added to that in verse 13. The body of the believer not only belongs to God and is for His use, but the body of the believer is united TO Him. This part of the personality of the individual believer is a member of the body of which Christ is the head.

In Romans 12:1 Paul begs us to present our bodies a living sacrifice, holy and acceptable unto God, which is our reasonable service. Ephesians 5:30 declares in unmistakable language, “For we are members of His body, of His flesh and of His bones.” — Greene, p.224.

The quote in v.16 is from Genesis 2:24.

one flesh (v.16) — the sex act lives on morally in both partners, whether husband and wife or fornicators

one spirit (v.17) — spiritual union (John 14:20; 17:21-23)

flee (v.18) — sexual sins were widespread in Corinth

¹² All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.

¹³ Foods for the stomach and the stomach for foods, but God will destroy both it and them. Now the body is not for sexual immorality but for the Lord, and the Lord for the body.

¹⁴ And God both raised up the Lord and will also raise us up by His power.

helpful (v.12) = expedient, profitable, beneficial to ourselves and others (1 Corinthians 8:13)

lawful (v.12 — 2nd use) = within my power (Philippians 3:8)

destroy (v.13) = render inactive

So, food has no moral significance one way or another. It’s OK to satisfy our appetite for food as long as we don’t abuse it. And it is temporary. We will eat in our glorified bodies, but we likely won’t need to eat. The body is eternal (in its glorified, resurrected state), so there are things that are morally wrong. Especially since we have the power of Christ’s resurrection now. Therefore, while the gratification of hunger is not wrong, the gratification of the sexual appetite, outside of marriage, is.

Ah, the resurrected life of Christ! God, in His grace will give us the power to live it if, like Paul, we truly long to “know Him, and the power of His resurrection” (Philippians 3:10).

This, surely, is what he refers to in Philippians 3:11, in the phrase, “that I might attain unto the resurrection of the dead.” The word “attain” clearly implies that he does not speak here of a future resurrection, but of a resurrection life to be attained to, and enjoyed, during this present earthly sojourn. He emphasizes this fact by acknowledging that he has not yet fully attained; that he is not yet perfect (v.12). But this is the “prize” he daily seeks to gain (vs. 13-14).

Finally, in Romans 8:11 the apostle declares that if the Spirit of God, who “raised up Jesus from the dead dwell in you,” that same spirit, dwelling in you, “shall also quicken your mortal bodies.”

And he adds: “Therefore, brethren, we are debtors, not to the flesh, to live after the flesh” (v.12).

How can we leave this blessed subject without adding Colossians 3:1-3? “If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth. For ye are dead and your life [i.e. your new life] is hid with Christ in God.” — Stam, page 121.

⁹ Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived. Neither fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites,

¹⁰ nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners will inherit the kingdom of God.

¹¹ And such were some of you. But you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus and by the Spirit of our God.

fornicators (v.9) — sexual immorality in general

idolaters (v.9) — in pagan culture, often associated with fornication

revilers (v.10) — use abusive language

you were washed (v.11) = lit. “you washed yourself” — not that they did the washing, but they chose to be washed

you were sanctified (v.11) — passive voice — the work of the Spirit to separate them to God and from sin

you were justified (v.11) — declared righteous before God — The members of the Corinthian church were saved (such were some of you). But it is obvious from Paul’s letter that they were also sinning, so the “shall not inherit the kingdom of God” in verses 9 and 10 can only refer to those who sin and haven’t been washed, sanctified and justified. In other words, those who go to hell do so because of these sins. Those who inherit the kingdom of God, while still sinning, have had their sins paid for. But Paul’s point is that, as believers, they should not be doing the things that send unbelievers to hell.

After Paul’s long list of those who shall not “inherit the kingdom of God,” he says, “and such were some of you” (v.11). Why did he not say, “and such are some of you”? for it was for just such sins as those listed in verses 9-10 that he had so sternly rebuked them.

Verse 11 explains why he could say to these Corinthians, so stained with sin, “and such WERE some of you.” Read the whole verse again and see: “And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God.”

It is true: not one who can be designated as those listed in verses 9-10 will ever enter the presence of God. But by grace we have been washed, sanctified and justified by the Spirit, through our Lord’s redemptive work: “made accepted in the Beloved” and pronounced “complete in Him” (Ephesians 1:6; Colossians 2:10).

And this is just why these Corinthians were exhorted to live lives that honored, rather than disgraced, the Lord Jesus Christ. The apostle clearly indicates that the very sins for which he had rebuked them were those for which the lost shall perish forever, as they are judged “every man according to his works.” But “you,” he says, “have been cleansed, and sanctified, and justified in the name of the Lord Jesus Christ, and by the Spirit of our God.” — Stam, pages 117-118.

1 Dare any of you, having a matter against another, go to law before the unrighteous, and not before the saints?

² Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters?

³ Do you not know that we shall judge angels? How much more, things that pertain to this life?

⁴ If then you have judgments concerning things pertaining to this life, do you appoint those who are least esteemed by the church to judge?

⁵ I say this to your shame. Is it so, that there is not a wise man among you, not even one, who will be able to judge between his brethren?

⁶ But brother goes to law against brother, and that before unbelievers!

⁷ Now therefore, it is already an utter failure for you that you go to law against one another. Why do you not rather accept wrong? Why do you not rather let yourselves be cheated?

⁸ No, you yourselves do wrong and cheat, and you do these things to your brethren!

The fifth chapter deals with judging those outside the church. The sixth chapter deals with judging those inside the church. In other words, don’t judge unbelievers, and don’t ask them to judge you.

dare (v.1) — is it possible?

matter (v.1) — unresolved issue

before the unrighteous (v.1) — The issue wasn’t that the civil courts wouldn’t give them a fair judgment (although they might not), but that they should handle the matter themselves.

judge the world (v.2) — a reminder of their high calling in Christ

are you unworthy (v.2) — Issues between believers should be judged in light of their position and calling in Christ.

Do you not know that we shall judge angels? (v.3) — The statement indicates that the saints of the Church will be called upon to be associated with the Lord in the judgment pronounced upon angels. Exactly how this passage will take place is not revealed in Scripture. The point of this passage is that members of the Church, the body of Christ, constituting as they do the highest form of created beings and thus being superior to angels should realize their eternal dignity in these respects and should regard and regulate the circumstances of this present life accordingly. — Vine, page 42.

__________

But we, by the grace of God, are destined to judge both men and angels with righteous judgment. As the 12 apostles of the kingdom will some day reign with Christ on earth (Matthew 19:28), and as overcoming believers from the Great Tribulation will be given authority over the nations (Revelation 2:26), so we shall judge, and reign, with Christ, not on earth, but over the earth, much as the principalities and powers in heavenly places do today (Ephesians 2:2; cf. Daniel 10:12-13, 20-21; 21:1). This is why Paul could write in 2 Timothy 2:12: “If we suffer, we shall also reign with Him,” and could assure Timothy: “The Lord shall preserve me … unto His heavenly kingdom” (2 Timothy 4:18).

And as to believers judging angels (doubtless Satan and his fallen angels), why should there be any question about this? Ephesians 1:20-21 could not express more clearly the fact that the Lord Jesus Christ was raised from the dead and made to sit at God’s right hand in heavenly places, “far above all principality and power, and might, and dominion and every name that is named, not only in this world but also in that which is to come,” And in Ephesians 2:6 he declares that we believers have been “raised with Christ” and made to sit “in heavenly places in Christ Jesus.” Thus when our Lord judges the angels we will have a part in this. — Stam, pages 114-115.

if (v.4) — implying that they shouldn’t

I say this to your shame (v.5) — to shame you

The point of verses 6 and 7 is to say that there should be no issues between them, and certainly not of a seriousness to require an unbelieving judge.

utter (v.7) — so complete that it was affecting the whole church

failure (v.7) = defect, spiritual loss

Not only were they not enduring injustice from brothers, but they were committing it on brothers (v.8).