1 Corinthians 7:17

7:17-24 The rules of Christianity reach every condition; and in every state a man may live so as to be a credit to it. It is the duty of every Christian to be content with his lot, and to conduct himself in his rank and place as becomes a Christian. Our comfort and happiness depend on what we are to Christ, not what we are in the world. No man should think to make his faith or religion, an argument to break through any natural or civil obligations. He should quietly and contentedly abide in the condition in which he is placed by Divine Providence.

But (εἰ μὴ) Rev., only. Introducing a limitation to the statement in 1 Corinthians 7:15. There is to be no enslavement, only, to give no excuse for the reckless abuse of this general principle, the normal rule of Christian life is that each one should seek to abide in the position in which God has placed him. Ordain (διατάσσομαι) See on Matthew 11:1.

{12} But as God hath distributed to every man, as the Lord hath {n} called every one, so let him walk. And so ordain I in all churches. (12) Taking occasion by that which he said of the bondage and liberty of matrimony, he digresses to a general doctrine concerning the outward state and condition of man's life, as circumcision and uncircumcision, servitude and liberty. And he warns every man generally to live with a contented mind in the Lord, whatever state or condition he is in, because those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they call it) of the kingdom of heaven. (n) Has bound him to a certain type of life.

17–24. Christianity not intended to revolutionize the relations between the believer and society 17 . But as God hath distributed ] The permission to live apart from a heathen husband or wife is given only to meet a special case, that in which the unbelieving partner demands the separation. The general rule is, remain in the condition in which you were called . That was the rule which St Paul was giving to his converts wherever he went. He now proceeds to give two remarkable illustrations of his principle, calculated at once to arrest and fix the attention of the Corinthians. He applies it to the relations of Jew and Gentile; and to those of slave and freeman, and thus shews that Christianity was not intended to introduce a violent revolutionary element into society, but to sanctify existing relations until the time came that they could be amended. “Christianity interferes indirectly, not directly, with existing institutions.” Robertson. Cf. St Luke 12:13-15 .

(17) But as God hath distributed . . . —Regarding 1Corinthians 7:16 as a kind of parenthesis, these words follow on from 1Corinthians 7:15 as a general principle to be ever borne in mind, as limiting in practice the very broad liberty which the Apostle has given regarding separation in cases of mixed marriages. It is to be noticed that in 1Corinthians 7:15 the unbelieving partner is the only one who is spoken of as taking an active part in the separation; the believer is, merely for the sake of peace, to acquiesce in it; he is never to cause or promote a separation, for he is to be guided by the great principle that we are to continue to walk in those social and political relations by which we were bound when God called us. Christianity does not destroy them, but purifies and exalts them, and thus makes them more binding on us than before. According as the Lord has divided to each man his portion in life, and as God has called each man, so in that condition let him continue to walk as a Christian. Let him not try to change it for another. The words “God” and “Lord” have been transposed by later copyists. The order in the English version is different from that in the older MSS. It is important to preserve the accurate reading here, for it speaks of Christ—“the Lord”—as the one who allots to men their natural condition in life, while “God” calls them from heathenism to the Christian faith.

And so ordain I in all churches.—This principle was of universal application, and the Apostle lays it down authoritatively for all Churches. The I is emphatic, as the writer speaks with apostolic authority. It is noticeable that in some few later MSS. there is an attempt to weaken its force by the substitution of “I teach” for “I appoint or direct.” (See 1Corinthians 16:1.)

1 Corinthians 7:17 . Εἰ μὴ , if not ) that is, if this be not so , or, otherwise [ but ]. There is a digression from husbands and wives , 1 Corinthians 7:10 , to any external condition of life.— ἑκάστῳ , to each ) It may be thus resolved, let every man walk, as God hath distributed to him .— ἐμέρισεν , hath distributed ) 1 Corinthians 7:7 .— ὡς κέκληκεν , as He hath called ) The state in which the heavenly calling has found every one.— ὁ Κύριος , the Lord ) Christ.— περιπατείτω , let him walk ) This conclusion in which permission and command are blended together, is repeated and explained at 1 Corinthians 7:20 ; 1 Corinthians 7:24 . Calling from above does not destroy our external conditions. Paul shows that what any one has done or would have done without it, is lawful to be done in it.— καὶ οὕτως , and thus ) a universal doctrine, in which the Corinthians also may acquiesce.

Verses 17-24. - Corroborative instances of the duty of remaining in the state wherein each was called. Verse 17. - But; literally, if not. The phrase introduces a caution. The rule is that the circumstances of our lives are regulated by the providence of God, and must not be arbitrarily altered at our own caprice. Christ allotted his portion to each Christian, God hath called each man; that lot and that call are to guide his life. "Qua positus fueris in statione mane" (Ovid). Hath distributed; rather, apportioned. So ordain I in all Churches. He proceeds to give specific instances to which his rule applies. 1 Corinthians 7:17

17. But—Greek, "If not." "Only." Caution that believers should not make this direction (1Co 7:16; as Alford explains it) a ground for separating "of themselves" (1Co 7:12-14). Or, But if there be no hope of gaining over the unbeliever, still let the general principle be maintained, "As the Lord hath allotted to each, as God hath called each, so let him walk" (so the Greek in the oldest reading); let him walk in the path allotted to him and wherein he was called. The heavenly calling does not set aside our earthly callings. so ordain I in all churches—Ye also therefore should obey.

Calling in this place signifieth that station and course of life, wherein by the providence of God any man is set. Some think, that this precept hath a special reference to what went before, as if the sense were this: If God by his providence hath so ordered it that thy heart be changed, thy wife’s or thy husband’s heart being not yet changed, but he or she remaining pagans, yet let not this cause any separation between you, but, unless the unbeliever will depart, live yet as man and wife together, mutually performing conjugal offices each to other. But the following verses, {1 Corinthians 7:21,22} where the apostle speaks of called being a servant, show this interpretation to be too narrow. The sense of the text is, that the profession of Christianity is consistent with any honest calling or course of life, and it is the will of God tliat Christians should not pretend their profession of religion, to excuse them from the duties of any relation wherein they are set. And so ordain I in all churches; this is a universal rule, and concerned not the church of Corinth only, but all other churches of Christ, being an apostolical constitution.

1 Corinthians 7:17-24 . § 22. GOD’S CALLING AND ONE’S EARTHLY STATION. In treating of questions relating to marriage, the Apostle’s general advice—admitting of large exceptions ( 1 Corinthians 7:2 ; 1 Corinthians 7:9 ; 1 Corinthians 7:15 )—had been that each, whether single or married, should be content with his present state ( 1 Corinthians 7:1 ; 1 Corinthians 7:8 ; 1 Corinthians 7:10-14 ; 1 Corinthians 7:27 ). The Christian revolution had excited in some minds a morbid restlessness and eagerness for change, which disturbed domestic relations ( cf. Matthew 10:36 ), but was not confined thereto. This wider tendency the Ap. combats in the ensuing paragraph; he urges his readers to acquiesce in their position in life and to turn it to account as Christians. In Thessalonica a similar excitement had led men to abandon daily work and throw their support upon the Church ( 1 Thessalonians 4:11 f., 2 Thessalonians 3:6-15 ). Hn[1075], in Meyer’s Comm [1076], p. 229, points out the close resemblance, both in form and matter, between this section and certain passages in Epictetus ( Dissertt. , I., xix., 47 ff.; II., ix., 19 f.). The freedom of the inner man and loyal acceptance of the providence of God are inculcated by both the Stoic and the Christian philosopher, from their differing standpoints. [1075] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896). [1076] commentary, commentator.

But as God hath distributed ... - As God hath divided (ἐμέρισεν emerisen); that is, given, imparted to anyone. As God has given grace to everyone. The words εἰ μὴ ei mē denote simply but in the beginning of this verse. The apostle here introduces a new subject; or an inquiry varying somewhat from that preceding, though of the same general nature. He had discussed the question whether a husband and wife ought to be separated on account of a difference in religion. He now says that the general principle there stated ought to rule everywhere; that people who become Christians ought not to seek to change their condition or calling in life, but to remain in that situation in which they were when they became Christians, and show the excellence of their religion in that particular calling. The object of Paul, therefore, is to preserve order, industry, faithfulness in the relations of life, and to show that Christianity does not design to break up the relations of social and domestic contact. This discussion continues to 1 Corinthians 7:24 . The phrase "as God hath distributed" refers to the condition in which people are placed in life, whether as rich or poor, in a state of freedom or servitude, of learning or ignorance, etc.