(18) Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. (19) Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. (20) Let every man abide in the same calling wherein he was called. (21) Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. (22) For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. (23) Ye are bought with a price; be not ye the servants of men. (24) Brethren, let every man, wherein he is called, therein abide with God. (25) Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. (26) I suppose therefore that this is good for the present distress, I say, that it is good for a man so to be. (27) Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. (28) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh: but I spare you. (29) But this I say, brethren, the time is short: it remaineth, that both they that have wives be as though they had none; (30) And they that weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not; (31) And they that use this world, as not abusing it: for the fashion of this world passeth away. (32) But I would have you without carefulness. He that is unmarried careth for the things that belong to the Lord, how he may please the Lord: (33) But he that is married careth for the things that are of the world, how he may please his wife. (34) There is difference also between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in spirit: but she that is married careth for the things of the world, how she may please her husband. (35) And this I speak for your own profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction. (36) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry. (37) Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well. (38) So then he that giveth her in marriage doeth well; but he that giveth her not in marriage doeth better. (39) The wife is bound by the law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. (40) But she is happier if she so abide, after my judgment: and I think also that I have the Spirit of God.
As the Apostle on this subject of circumcision, as well as all the other points on ordinances, wrote under the immediate inspiration of the Holy Ghost; it is to the peace and happiness of the Church, to have a clear instruction concerning those things. And what is here said, is highly satisfactory, being stated by the Lord himself in his government of his Church and people. Here we are expressly taught that if a Jew be called by the Spirit, his former circumcision hath nothing of objection in it. He is not to conceal, or even wish to conceal, his having been circumcised. Let him not become uncircumcised. He cannot indeed be so. The thing itself in fact is impossible. But the Apostle probably alludes to the case of some, who in times of trouble, when it was considered by heathens a crime to be a Jew, and such upon examination as were found so, were cruelly treated, or put to death; attempted means to make it appear, that they had not been circumcised. To all such the Apostle speaks when he saith, let him not become uncircumcised. In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but a new creature, Galatians 6:15. And on the other hand, if a Gentile from among the heathen world, be called by sovereign grace, to the knowledge of the Lord Jesus Christ; let him not be circumcised by way, as he may think, of being entitled to the Covenant made with Abraham; for this he is without it, Galatians 3:28-29. Circumcision was indeed an holy ordinance of God; and appointed to be observed by the whole house of Israel, under the severest penalties, Genesis 17:10-14. But as it was intended only as a sign and seal of a better Covenant, established upon better promises; it never was intended to minister any further, than unto the coming of Christ. It served as a shadow to Him. For it intimated the fall, and corruption of nature; and that without shedding of blood there was no remission. But when He came, who by the one offering of himself once offered perfected forever them that were sanctified; this ordinance was done away. The substance being come, the shadow forever ceased, Nay, indeed, it not only ceased to be necessary, but became improper. For, as circumcision had wholly an eye to Christ, whoever submitted to the rite after the coming of Christ, did virtually by the act call in question, either that Christ was come, or that his coming was the fulfillment of the whole law. Hence, the Apostle in another Scripture saith, that if a man be circumcised, Christ shall profit him nothing: that is, if he be circumcised from not being satisfied with Christ's obedience and death, as accomplishing redemption and becoming the end of the law for righteousness to everyone that believeth. See Galatians 5:2-3; Romans 10:4
The Apostle makes use of the same kind of reasoning, respecting the several departments of social life: the servant with the master and the wife with her husband, and in short all the several railings of the world. All situations in civil society, provided the station be lawful, and honest, may be followed; for they have nothing to do with the grand concerns of salvation. He that is called in the Lord with an holy calling by sovereign grace, and is thereby proved to be of the family of Christ, bought with the precious price of Christ's blood, and thereby redeemed from the Adam-nature fall, hath an infinitely higher concern, than the mere consideration of any worldly calling. The time here, is short. It is hardly worth a thought, what station of life a man is placed in, high or low, rich or poor; unless it were to seek that which might best promote the everlasting interests of the upper, and brighter world. Even the tender alliances in the charities of life: our continuance in them is so transitory, that we ought to sit as loose and detached from them as possible: and conscious that here we have no continuing city, we therefore ought to be always on the lookout in seeking, one to come, Hebrews 13:14. I do not think it necessary to enlarge on several particulars set forth by the Apostle, towards the close of the Chapter; being in themselves sufficiently plain and obvious.