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First Corinthians 7:18-24

We have seen that Paul is going on at great length in this section of his letter to respond to a false notion in
the Corinthian church which would embrace celibacy to attain a higher level of spirituality. Pauls overall
response to this notion is for the Corinthian believers to remain as they were when they responded to the
Lords call.
Those who were married should remain so, with full participation in conjugal relations; celibacy has no
place in marriage, and divorce is not an option, as commanded by the Lord Jesus Himself.
If married to an unbeliever, the believer is to remain so, in light of the possibility of that spouse being saved
- unless the unbeliever chooses to leave the marriage.
And as for those who have been bereaved of their spouse, Paul recommends they remain unmarried and
celibate, if the Lord has graced them with that ability - and if not, to remarry.
Paul was intent on showing the Corinthian believers that having responded to the call of God, they now
have every spiritual benefit a child of God can possess. No change they can make in their earthly
circumstances can possibly make them more spiritual than they already are.
Their lack of contentment, their dissatisfaction, was derived from a failure to fully understand the spiritual
benefits that God had blessed them with, and to choose to walk in the spirit of Life - the only context in
which those spiritual benefits can be used.
Walking in the spirit of life involves being willing to walk in the circumstances of life in which God had
placed them, as individuals. Unless God Himself changes their circumstances, or directs them to do so, the
believers can assume that those circumstances are exactly where their Father intends them to walk in the
spirit of Life - exactly in the place in which he had called them, to Himself.
Paul made it clear to the Corinthian believers that what he was directing them to do was no different than
what he told all the other churches to do, with which he had contact. As each individual was called in the
Lord, to become a member of Christs Body, God determined where in the Body of Christ that member
belonged; their appointed lot in life. And that is Gods prerogative - isnt it? - for they have been called
according to His purpose (Rm 8:28).
As Paul continues, we find that he seemingly digresses from the subject of marriage and celibacy briefly,
before returning to it again, to discuss those who have never married. We will be looking at that
digression today. With Paul, even his digressions have a purpose, and we will see in this case that it is
intended to reinforce what Paul has been saying all along - about remaining in the place where the believer
was called by God.
Lets continue now with the passage in verses 18-24. Well start reading from verse 17, which transitions
into this passage.
[First Corinthians 7:17-24]

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Paul is supporting his statements about marriage and celibacy using two additional examples. The first,
circumcision, reflects both a cultural and a religious circumstance of life. The second, slavery, is a social
and economic circumstance. In both cases, Paul indicates that, regardless of what the circumstance was
when a man was called to Christ, he should remain in that state - unless, of course, the Lord shows him
differently.
Lets first consider circumcision. What culture - what group of people - would have been called to the Lord
while circumcised? Thats easy, right? The Jews.
It was Abraham who received the instructions for circumcision from the LORD God, which was to be a sign
of the covenant that the LORD God was making with Abraham and his seed, the nation, Israel - the covenant
for eternal life through faith in the Coming Christ (Gen 17).
But the Jews did not regard their physical circumcision as merely symbolic. They came to see it as a work
that secured them as one of the people of God; a son, who would have an inheritance, in Gods kingdom.
But there is no power in the act of circumcision. The power is in the meaning of it. Circumcision is the
cutting away of the flesh of the male reproductive organ - that which reproduces seed, for life.
This is a picture of the Seed Christ, whose flesh was cut away in death, in order to bring forth eternal life
for all mankind. Circumcision pictures Christ crucified.
That is the meaning of circumcision - a meaning that must be believed by each man personally, in order for
the power to be effected in his life - the power of a new life.
Turn to Colossians chapter 2. Paul was explaining to the predominantly Gentile assemblies in the Lycus
valley that, as believers, they had all been circumcised.
[Colossians 2:11-12]
v. 11 In Christ, those who had believed were circumcised - a one time action in the past. Clearly Paul is not
referring to physical circumcision - for what does he call it? The circumcision made without hands. This
means it is not mans doing. Whose doing is it, then? Its Gods doing. This is the circumcision of the
heart - of the inner man - in the Spirit (Rm 2:29).
How was this circumcision of the heart effected? By the putting off of the body of the flesh. [The words
of the sins are not in the oldest manuscripts.] Thats the circumcision of Christ, by which we put off the
old man, Adam; our old man was crucified with Christ (Rm 6:6).
v. 12 Paul has now merged the meaning of circumcision with that of baptism, to show the completion of
the picture. In baptism, we see the crucifixion, burial and resurrection of Christ - and of the one who has
united himself to Christ, through faith.
It is in believing into the work that God has done in Christ that brings the power of salvation - a new life, as
a new creation. The act of circumcision - and the act of baptism, for all that matter - are merely symbols of
this reality. The power is in the meaning - as a man believes it.
[Return to First Corinthians 7]

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Since Jews regarded circumcision as the sign that they were one of Gods covenant people, it is hard for us
to believe that any Jew would want to become uncircumcised. And most of us would think such a thing
was impossible, anyway.
But it turns out thats not so. Some Jews who had long ago been dispersed into foreign lands - Hellenist
Jews - desired to fit in with the culture in which they lived. Since both the Greeks and the Romans
regarded circumcision as mutilation, some of these Jews opted for a minor surgical operation, which
concealed their circumcision. They effectively became uncircumcised - to fit in.
Now, the Corinthian believers were mostly Gentiles - of Roman heritage - but there were certainly some
Jewish believers in the assembly, as well. To them, Paul is saying that they were called to the Lord Jesus
Christ as Jews; they can remain just as they are, because their culture and its religion is no longer an issue.
In fact, there is neither Jew nor Gentile, in Christ Jesus (Gal 3:28); no cultural/religious circumstance is an
issue, anymore.
The Gentiles were called to the Lord Jesus while uncircumcised. The religious Jews regarded the
uncircumcised Gentiles as foreigners from the commonwealth of Israel; strangers from the covenant of
promise. The Gentiles were considered by the Jews as having no hope and without God in the world (Eph
2:11) - and it all began with the fact that they were uncircumcised; clearly, they were not Gods people.
Now, Paul had already begun to contend with Jewish false teachers who were trying to convince Gentiles in
various assemblies to get circumcised, under the premise that they needed to do that in addition to believing
in Christ, in order to be saved (Acts 15:1, Gal 6:12-13).
This was not an issue in Corinth; nonetheless, Paul is making it plain here that physical circumcision is of
no benefit to the Gentile believer. Why not? By faith, the Gentile has already received the circumcision of
Christ; of the heart - in the Spirit. So now the distinction of circumcision or uncircumcision - of Jew or
Gentile - is obsolete.
And thats what Paul means when he says in verse 19 that these things are now nothing. These former
distinctions of culture - of religion - have no bearing on the spirit of life, in which they now live, in Christ
Jesus.
These things are to no longer matter - but in contrast to that, what does Paul indicate, in verse 19, does
matter? Keeping the commandments of God. But what does Paul mean by that here? Well, he certainly is
not talking about keeping the Law; thats what the Jewish false teachers were attempting to put on the
Gentile believers, along with circumcision.
Our hint comes from the next verse. Lets read it again.
v. 20 We see that this is becoming a refrain, throughout all of chapter 7. God has called each one of them
in a certain place in life - a place where He has placed them. Paul is saying, Stay there. Obey Gods
voice. Keep the part that He has entrusted to you. Walk in that place, where He has placed you. Theres
no benefit, in anything apart from His will; the benefit is in doing His will. Benefit for you; for others; and
for God Himself.
The theme - of remaining where the believer is called - knits the example of circumcision and
uncircumcision together with celibacy and sexual relations. Why would a Jew want to become
uncircumcised? To fit into the pagan culture - not unlike what one camp of the Corinthians were
considering - or reconsidering: to fit back into their pagan culture, and commit fornication with harlots.

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Why would a Gentile want to become circumcised, like the religious Jews? He entertains the vain hope of
becoming more religious - not unlike the other camp of Corinthians, who were considering celibacy as a
means of greater spirituality.
But Paul is letting both camps know - such thinking is vain. Keeping the commandments of God is what
matters: Flee sexual immorality (6:18). Glorify God in your body (6:20). Husband and wife are not to
deprive one another (7:5). What God has joined together, let not man separate (Mk 10:9).
Pauls second case pertains to socio-economic distinctions: the slave and the free. He begins with the slave.
v. 21 In Pauls day, approximately half of the people in the Roman Empire were slaves. Slaves were
regarded as property, and had no legal rights. They were often abused by their masters - flogging was a
standard form of motivation. And the master had absolute authority over the slave, even to put them to
death, according to Roman law.
Yet despite the fact that slavery is an evil human invention apart from God, Paul never takes a stand against
it, even though he would have certainly disapproved of it. Slavery was part of the very fabric of Roman
society; to oppose it would be to advocate insurrection. And further, it was part of the world system which will always be at enmity with God.
But most importantly, making an issue of slavery misses the critical issue - the issue of the heart. Genuine
change always begins on the inside, one heart at a time. Genuine change only comes through the gospel of
Christ, one soul at a time.
Paul understands that society cannot be reformed - and we must understand that, too - because society is
composed of men who have never repented; theyre self-willed rebels.
So what we find in Pauls letters regarding slavery, instead of attempts at societal reform, is appeals to
individuals who are already in Christ to submit to their masters as unto their Lord. Paul sees in slavery
opportunity - for a witness to the world, which is still enslaved to sin and death.
But Paul brings up the issue of slavery here for a somewhat different purpose. Paul wishes to show that
even in the most difficult of circumstances in life - in which one never has any say, over his life - the
believer can be at peace, right where God has called him - in forced servitude, to another.
Notice that Paul does not say to slaves to remain in their calling; instead he says, dont be concerned about
it - why? Because a slave doesnt have any choice but to remain in the place where God has called him;
freedom was not an option, for him.
But Paul is saying, dont let it trouble you; be content, with where God has placed you. This makes it
very clear that Paul is not advocating a slave rebellion! Quite the contrary; he always urges obedience to
the authorities, in each believers life.
On the other hand, Paul doesnt want a slave to think that God would never change his circumstances. A
believing master may choose to free him, or a fellow believer may purchase his freedom. Paul recognizes
this as a change of circumstance that has come from the Lord. The slave should make the most of it, and
take what the Lord is giving him; be free.
But having said that, Paul returns to explaining why the believing slave should not be concerned if the Lord
instead has him remain as a slave.

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v. 22 Paul is saying that the believing slave can be at content, because have responded to the call of the
gospel, he is now the Lords freedman. Do you remember what a freedman is? Its a former slave; one
who is now legally free.
The believing slave is still a slave, in the temporal realm. But what has the Lord freed him from? He has
freed him from the slavemaster, the Sin. The believing slave no longer serves that master; he is now the
Lords freedman; knowing the Son, he is now free, indeed (Jn 8:32, 36).
As Paul continues, he indicates to the believing slave that even those who are free in the temporal realm are
not really free. Those who are still in Adam still serve the Master Sin. And those who have believed into
Christ now have become Christs slaves. No one is really free - that is, to do as they please. Everyone has
a master.
We like the thought of freedom, dont we? But the thought of slavery, and having a master - not so much!
But Paul used this imagery in his letter to the Romans; and when we understand what Paul had in mind, we
can see that being Christs slave - well, thats a wonderful thing.
Lets look at that passage, which we find in Romans chapter 6. Paul had begun to write to the assembly in
Rome concerning sanctification - living their righteousness. He taught them about this through a series of
questions.
The first was, Shall we continue in sin that grace may abound? (Rm 6:1). This was a question a Gentile
might ask, concerning licentiousness - freedom TO sin. The believer is NOT free to continue to sin, having
died to it, in Christ. The second key question Paul asks is found in verse 15.
[Romans 6:15-23]
v. 15 This is a question that the Jewish believer might ask, a question of legalism. The Jew was used to the
idea of the Law, as a restraint for sin - at least, he tried to use it that way - with no success.
But a Jew would have the concern that without the Law, sin would abound. How does this grace thing
work, anyway, for sanctification? Paul will show that grace reigns through righteousness - the one who has
been set free from sin willingly obeys God - out of love. No law required!
v. 16 With the previous question, Paul used the illustration of death; the believer has died to the Sin, so he
should no longer live in it. But with this question, Paul is using the illustration of slavery; the Sin is a
slavemaster. Here Paul is emphasizing the power of the Sin - and the believers choice not to serve it.
In the previous passage, Paul has shown the believers in Rome that they have a choice - whether they will
present the members of their bodies as instruments of unrighteousness to the Sin, or as instruments of
righteousness to God. Now in this passage, Paul shows that this is like a master-slave relationship: the one
to whom you present yourself is the one who is your master; that is the one who owns you.
The first master Paul names is the slavemaster, Sin. The sons of Adam are in forced servitude to this
master. They were born as slaves of the Sin, and they have no choice but to serve the Sin; for that is how
their serve their own selfish lusts and desires.
As the property of the Sin, this brutal taskmaster determines the destiny of all those who serve him which
is death. And every time the sons of Adam present themselves to the Sin, they take one step closer to that
destiny.

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Paul contrasts serving the Master Sin with obedience - obedience which leads to righteousness. Paul will
now develop this as the alternative, to serving the Master Sin.
v. 17-18 Every believer was originally a son of Adam - a son of disobedience - serving the slavemaster,
Sin. But in His grace, God sent His Son Jesus to deliver men from their slavery to the Sin.
This good news is the gospel - what Paul is calling here, that form of doctrine. Those who gladly
received that good news were delivered to it - united to Christ in His death, burial and resurrection, a new
creation in Him - and in this way, set free from the Sin.
But look at what Paul adds to that, in verse 18 - believers have been set free from the Sin to become what?
Slaves of righteousness - which Paul will later qualify as slaves of God. What?! Still a slave? Yes, still a
slave - which Paul will explain next.
v. 19a When Paul writes I speak in human terms, he is referring to his use of an illustration that is
common to men. Slavery is a distinctly human innovation. God does not literally have slaves; God has
birthed sons, who are part of His loving family.
So Paul is using the very human illustration of slavery - why? Paul indicates it is an illustration of the
weakness of the flesh. Pauls point is that the body of flesh is weak, meaning impotent.
The body of flesh is powerless to rule over itself. The body was designed, not to rule, but to serve. It was
created, not to command, but to respond. The body of flesh must have a master, like a slave. And there are
only two masters that the body of flesh can have either sin, or God.
Paul goes on to show the contrast.
v. 19b-22 When you were a son of Adam, you had no choice but to serve the Sin. You presented your body
to the Sin, to carry out unclean works, going from lawlessness to lawlessness. You did so because that
served your own selfish purposes. And what was produced in your life - the fruit of serving sin - is
shameful to you now - and did nothing but bring you closer to your destiny - death.
But Christ has freed you from that old taskmaster, the Sin, and now you are a slave of God; or as Paul said
in Corinthians, Christs slave. But this is a very different Master whom you now serve; and you are a very
different kind of slave. In fact, you are no longer in the forced servitude of your former manner of life; you
are now a bondservant - a slave that submits to his servitude willingly.
The concept of the bondservant is found in the Law of Moses. We find a description of the bondservant
back in Deuteronomy chapter 15.
[Deuteronomy 15:12-17]
v. 12-15 The mercy that Israel was to have toward their slaves was patterned on the mercy that the LORD
has shown them, in freeing them from Egypt. Both reflect the deliverance that the LORD intends for the
nation Israel, still slaves to sin, when Israel believes into their Messiah, and enters into His rest, during His
1000 year reign on the earth.
You can see how the LORD tempered this inclination of men to subjugate others to themselves, with His
gracious mercy. Not only were slaves to be freed in the seventh year, but they were to be given gifts, when
they left. What a contrast this is to the harsh slavery that was prevalent in Roman society, in Pauls day!

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v. 16-17 After six years of servitude, the slave was to be set free by the master. But the slave didnt have to
leave. If the slave had come to love his master; if he had come to love those of his masters house; if the
slave recognized that through his relationship with the master, the slave had been caused to prosper; he
could choose to remain, and become part of the masters house forever.
The slave was choosing to become a bondservant one who willingly chose to devote himself to the
service of his master, for all of his days out of love for the master.
The bondservants ear was pierced with an awl in the doorway of the house, symbolizing that he was
joining himself to his master and his house. The awl indicated the masters ownership of the slave. The
piercing of the bondservants ear reflects the idea that his hearing would be forever open to the voice of his
master, ready to do his will. This shows the bondservants willing obedience, his devotion, motivated by
love for the master.
[Return to Romans 6]
This is what characterizes the relationship of the believer, as a slave to God, his new Master. No longer is
he forced to serve; instead, he now desires to serve - motivated by the love he has, for the One who first
loved him (1 Jn 4:19) - the One who freed him from the Sin.
By faith, the believer has joined himself to Christ and the household of faith (Gal 6:10) - the true church.
He has chosen Jesus to be His Lord - His new Master; to have the say, in His life. His ear has been opened
through the hearing of faith (Rm 10:17), to ever hear the voice of His beloved Master - and to delight to
obey.
The believer is free - to serve Christ. And in so doing, he now bears the fruit of righteousness in his life, as
he is sanctified, until in the end, he reaches his eternal destination - holy as God is holy.
v. 23 What a contrast! All the slavemaster Sin ever pays men who serve him is death - which is no less
than they deserve. But God offers men what they dont deserve, and cant earn - its a free gift - given by
grace.
And what is that gift? Eternal life, in Christ Jesus - to those who will receive Him, as their Lord. And that
gift of eternal life abolishes the death that men have earned for their sin. What a gracious, generous, loving
Master! How can we not willingly serve Him?
[Return to First Corinthians 7]
What Paul is bringing out in verse 22 is that all who believe are now bondservants of Christ, and serve Him
in whatever state they were called, in the temporal realm - whether they are slaves, or free. And as
bondservants, their service to the Lord is of the highest caliber, motivated as it is by their love for Him.
What Paul says next brings this example back to bear on the celibacy question of the Corinthians.
v. 23-24 Paul is showing this particular camp of the Corinthians, as he did the previous camp (6:20), that
they have been bought with a price; what price is that? The precious blood of Christ. That makes them
bondservants of Christ; they are to do His will.
Notice that Paul does not say, do not become slaves of sin, but of what? Of men. What men would Paul be
speaking of, to these Corinthians; men to whom they were inclined to put themselves back in bondage to?

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These would be the men who would lead them back into this Greek philosophy which held forth celibacy
as a higher spiritual plane.
Paul is saying, dont buy it. Just as God determines who is bound in slavery and who is free, He determines
who is bound in marriage - and who is not.
Stay right where you are, in the place you were called, and begin to learn about all of the spiritual blessings
that you already have, in Christ - a treasure of which you can never plumb the depths.
And as you begin to understand your blessings, dont put them back in your treasure box; live them. Spend
them on each other; and be sure to share them with other men. The world has never been more
impoverished, and more in need; and the time is short!

Reading: 1 Cor 7, 1 Jn 2:15-17, 2 Tim 4:1-5