izers were disposed to insist on the circumcision of the Gentile converts. Both were wrong. Paul's command is that they should remain as they were. Instead of the interrogative form adopted in our version, the preferable translation is, " One was called (iKXrjSrj) being circumcised ; let him not become uncir- cumcised. Another was caUed in uncircumcision ; let him not be circumcised." To call^ throughout the doctrinal portions of the New Testament, is to convert, to call effectually.
19. Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.
This is the reason why they should be treated with indif- ference. They are nothing ; they have no influence either favourable or unfavourable on our relation to God. No man is either the better or worse for being either circumcised or uncircumcised. The gospel has raised men above all such things. The question to be asked is not whether a man is circumcised or uncircumcised ; but whether he keeps the com- mandments of God. The things, therefore, about which the Christian ought to be solicitous, are not such external matters, which have no influence on his spiritual state, but conformity in heart and life to the revealed will of God. Rom. 2, 25. 29. Gal. 5, 6. " In Christ Jesus neither circumcision availeth any thing (is of any worth), nor uncircumcision ; but faith which worketh by love." ' Faith that worketh by love,' and ' keep- ing the commandments of God,' are the same thing. They express the idea of holiness of heart and life under different aspects.
20. Let every man abide in the same calling where- in he was called.
This is a repetition of the sentiment contained in v. 1 7, which is again repeated in v. 24. The word calling (kX^otis), always in the New Testament means the call of God, that effi- cacious operation of his Spirit by which men are brought into the kingdom of Christ. It is hard, however, to make it bear that sense here. The meaning is plain enough. ' As he was called, so let him remain.' But this is the idea detached from the form in which it is here expressed. The great ma^ jority of commentators agree in giving the word in this place the sense of vocation^ as we use that word when we speak of
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the vocation of a mechanic or of a farmer. In whatever sta- tion or condition a man is called, therein let him remain. This of course is not intended to prohibit a man's endeavour- ing to better his condition. If he be a labourer when con- verted, he is not required always to remain a labourer. The meaning of the apostle evidently is, that no man should desire to change his status in life simply because he had become a Christian ; as though he could not be a Christian and yet re- main as he was. The gospel is just as well suited to men in one vocation as in another, and its blessings can be enjoyed in all their fulness equally in any condition of life. This is il- lustrated by an extreme case in the following verse.
21. Art thou called (being) a servant ? care not for it : but if thou mayest be made free, use (it) rather.
Here again the general sense is plain. A man's being a slave, so far as his being a Christian is concerned, is a mat- ter of no account. It need give him no concern. The inter- pretation of the latter part of the verse is somewhat doubtful. According to most of the Fathers the meaning is, ' Care not for being a slave ; but even if you can be free, prefer to remain as you are.' This interpretation is adopted by several of the modern German commentators. It is urged in its favour that the original demands it. Paul does not say hut if (dXA.' ct), but, hut if even {aSX et Kat). ' Care not for your slavery ; but if even you can be free, use it rather ; ' or, ' although {d Kai) thou canst be free, &c.' The English version overlooks the Kttt. Besides, it is said the common interpretation is in con- flict with the context. The very thing the apostle has in view is to urge his readers to remain in the condition in which they were called. ' Art thou called being circumcised, remain cir- cumcised ; art thou called being free, remain free ; art thou called being a slave, remain a slave.' There is not much force in this argument ; because, as before remarked, Paul's object is not to exhort men not to improve their condition, but sun- ply not to allow their social relations to disturb them; or imagine that their becoming Christians rendered it necessary to change those relations. He could, with perfect consistency with the context, say to the slave, ' Let not your being a slave give you any concern ; but if you can become free, choose freedom rather than slavery.' A third argument urged in fa- vour of the interpretation above mentioned, is that it is more