1 Corinthians 7:19

1 Corinthians

FORMS VERSUS CHARACTER

1Co 7:19. - Gal 5:6. - Gal 6:16.

The great controversy which embittered so much of Paul’s life, and marred so much of his activity, turned upon the question whether a heathen man could come into the Church simply by the door of faith, or whether he must also go through the gate of circumcision. We all know how Paul answered the question. Time, which settles all controversies, has settled that one so thoroughly that it is impossible to revive any kind of interest in it; and it may seem to be a pure waste of time to talk about it. But the principles that fought then are eternal, though the forms in which they manifest themselves vary with every varying age.

The Ritualist-using that word in its broadest sense-on the one hand, and the Puritan on the other, represent permanent tendencies of human nature; and we find to-day the old foes with new faces. These three passages, which I have read, are Paul’s deliverance on the question of the comparative value of external rites and spiritual character. They are remarkable both for the identity in the former part of each and for the variety in the latter. In all the three cases he affirms, almost in the same language, that ‘circumcision is nothing, and uncircumcision is nothing,’ that the Ritualist’s rite and the Puritan’s protest are equally insignificant in comparison with higher things. And then he varies the statement of what the higher things are, in a very remarkable and instructive fashion. The ‘keeping of the commandments of God,’ says one of the texts, is the all-important matter. Then, as it were, he pierces deeper, and in another of the texts {I take the liberty of varying their order} pronounces that ‘a new creature’ is the all-important thing. And then he pierces still deeper to the bottom of all, in the third text, and says the all-important thing is ‘faith which worketh by love.’

I think I shall best bring out the force of these words by dealing first with that emphatic threefold proclamation of the nullity of all externalism; and then with the singular variations in the triple statement of what is essential, viz. spiritual conduct and character.

I. First, the emphatic proclamation of the nullity of outward rites.

‘Circumcision is nothing, and uncircumcision is nothing,’ say two texts. ‘Circumcision availeth nothing, and uncircumcision availeth nothing,’ says the other. It neither is anything nor does anything. Did Paul say that because circumcision was a Jewish rite? No. As I believe, he said it because it was a rite; and because he had learned that the one thing needful was spiritual character, and that no external ceremonial of any sort could produce that. I think we are perfectly warranted in taking this principle of my text, and in extending it beyond the limits of the Jewish rite about which Paul was speaking. For if you remember, he speaks about baptism, in the first chapter of the First Epistle to the Corinthians, in a precisely similar tone and for precisely the same reason, when he says, in effect, ‘I baptized Crispus and Gaius and the household of Stephanas, and I think these are all. I am not quite sure. I do not keep any kind of record of such things; God did not send me to baptize, He sent me to preach the Gospel.’

The thing that produced the spiritual result was not the rite, but the truth, and therefore he felt that his function was to preach the truth and leave the rite to be administered by others. Therefore we can extend the principle here to all externalisms of worship, in all forms, in all churches, and say that in comparison with the essentials of an inward Christianity they are nothing and they do nothing.

They have their value. As long as we are here on earth, living in the flesh, we must have outward forms and symbolical rites. It is in Heaven that the seer ‘saw no temple.’ Our sense-bound nature requires, and thankfully avails itself of, the help of external rites and ceremonials to lift us up towards the Object of our devotion. A man prays all the better if he bow his head, shut his eyes, and bend his knees. Forms do help us to the realisation of the realities, and the truths which they express and embody. Music may waft our souls to the heavens, and pictures may stir deep thoughts. That is the simple principle on which the value of all external aids to devotion depends. They may be helps towards the appreciation of divine truth, and to the suffusing of the heart with devout emotions which may lead to building up a holy character.

There is a worth, therefore-an auxiliary and subordinate worth-in these things, and in that respect they are not nothing, nor do they ‘avail nothing.’ But then all external rites tend to usurp more than belongs to them, and in our weakness we are apt to cleave to them, and instead of using them as means to lift us higher, to stay in them, and as a great many of us do, to mistake the mere gratification of taste and the excitement of the sensibilities for worship. A bit of stained glass may be glowing with angel-forms and pictured saints, but it always keeps some of the light out, and it always hinders us from seeing through it. And all external worship and form have so strong a tendency to usurp more than belongs to them, and to drag us down to their own level, even whilst we think that we are praying, that I believe the wisest man will try to pare down the externals of his worship to the lowest possible point. If there be as much body as will keep a soul in, as much form as will embody the spirit, that is all that we want. What is more is dangerous.

All form in worship is like fire, it is a good servant but it is a bad master, and it needs to be kept very rigidly in subordination, or else the spirituality of Christian worship vanishes before men know; and they are left with their dead forms which are only evils-crutches that make people limp by the very act of using them.

Now, my dear friends, when that has happened, when men begin to say, as the people in Paul’s time were saying about circumcision, and as people are saying in this day about Christian rites, that they are necessary, then it is needful to take up Paul’s ground and to say, ‘No! they are nothing!’ They are useful in a certain place, but if you make them obligatory, if you make them essential, if you say that grace is miraculously conveyed through them, then it is needful that we should raise a strong note of protestation, and declare their absolute nullity for the highest purpose, that of making that spiritual character which alone is essential.

And I believe that this strange recrudescence-to use a modern word-of ceremonialism and aesthetic worship which we see all round about us, not only in the ranks of the Episcopal Church, but amongst Nonconformists, who are sighing for a less bare service, and here and there are turning their chapels into concert-rooms, and instead of preaching the Gospel are having ‘Services of Song’ and the like-that all this makes it as needful to-day as ever it was to say to men: ‘Forms are not worship. Rites may crush the spirit. Men may yield to the sensuous impressions which they produce, and be lapped in an atmosphere of aesthetic emotion, without any real devotion.’

Such externals are only worth anything if they make us grasp more firmly with our understandings and feel more profoundly with our hearts, the great truths of the Gospel. If they do that, they help; if they are not doing that, they hinder, and are to be fought against. And so we have again to proclaim to-day, as Paul did, ‘Circumcision is nothing,’ ‘but the keeping of the commandments of God.’

Then notice with what remarkable fairness and boldness and breadth the Apostle here adds that other clause: ‘and uncircumcision is nothing.’ It is a very hard thing for a man whose life has been spent in fighting against an error, not to exaggerate the value of his protest. It is a very hard thing for a man who has been delivered from the dependence upon forms, not to fancy that his formlessness is what the other people think that their forms are. The Puritan who does not believe that a man can be a good man because he is a Ritualist or a Roman Catholic, is committing the very same error as the Ritualist or the Roman Catholic who does not believe that the Puritan can be a Christian unless he has been ‘christened.’ The two people are exactly the same, only the one has hold of the stick at one end, and the other at the other. There may be as much idolatry in superstitious reliance upon the bare worship as in the advocacy of the ornate; and many a Nonconformist who fancies that he has ‘never bowed the knee to Baal’ is as true an idol-worshipper in his superstitious abhorrence of the ritualism that he sees in other communities, as are the men who trust in it the most.

It is a large attainment in Christian character to be able to say with Paul, ‘Circumcision is nothing, and my own favourite point of uncircumcision is nothing either. Neither the one side nor the other touches the essentials.’

II. Now let us look at the threefold variety of the designation of these essentials here.

In our first text from the Epistle to the Corinthians we read, ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.’ If we finished the sentence it would be, ‘but the keeping of the commandments of God is everything.’

And by that ‘keeping the commandments,’ of course, the Apostle does not mean merely external obedience. He means something far deeper than that, which I put into this plain word, that the one essential of a Christian life is the conformity of the will with God’s-not the external obedience merely, but the entire surrender and the submission of my will to the will of my Father in Heaven. That is the all-important thing; that is what God wants; that is the end of all rites and ceremonies; that is the end of all revelation and of all utterances of the divine heart. The Bible, Christ’s mission, His passion and death, the gift of His Divine Spirit, and every part of the divine dealings in providence, all converge upon this one aim and goal. For this purpose the Father worketh hitherto, and Christ works, that man’s will may yield and bow itself wholly and happily and lovingly to the great infinite will of the Father in heaven.

Brethren! that is the perfection of a man’s nature, when his will fits on to God’s like one of Euclid’s triangles superimposed upon another, and line for line coincides. When his will allows a free passage to the will of God, without resistance or deflection, as light travels through transparent glass; when his will responds to the touch of God’s finger upon the keys, like the telegraphic needle to the operator’s hand, then man has attained all that God and religion can do for him, all that his nature is capable of; and far beneath his feet may be the ladders of ceremonies and forms and outward acts, by which he climbed to that serene and blessed height, ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of God’s commandments is everything.’

That submission of will is the sum and the test of your Christianity. Your Christianity does not consist only in a mere something which you call faith in Jesus Christ. It does not consist in emotions, however deep and blessed and genuine they may be. It does not consist in the acceptance of a creed. All these are means to an end. They are meant to drive the wheel of life, to build up character, to make your deepest wish to be, ‘Father! not my will, but Thine, be done.’ In the measure in which that is your heart’s desire, and not one hair’s-breadth further, have you a right to call yourself a Christian.

But, then, I can fancy a man saying: ‘It is all very well to talk about bowing the will in this fashion; how can I do that?’ Well, let us take our second text-the third in the order of their occurrence-’For neither circumcision is anything, nor uncircumcision, but a new creature.’ That is to say, if we are ever to keep the will of God we must be made over again. Ay! we must! Our own consciences tell us that; the history of all the efforts that ever we have made-and I suppose all of us have made some now and then, more or less earnest and more or less persistent-tells us that there needs to be a stronger hand than ours to come into the fight if it is ever to be won by us. There is nothing more heartless and more impotent than to preach, ‘Bow your wills to God, and then you will be happy; bow your wills to God, and then you will be good.’ If that is all the preacher has to say, his powerless words will but provoke the answer, ‘We cannot. Tell the leopard to change his spots, or the Ethiopian his skin, as soon as tell a man to reduce this revolted kingdom within him to obedience, and to bow his will to the will of God. We cannot do it.’ But, brethren, in that word, ‘a new creature,’ lies a promise from God; for a creature implies a creator. ‘It is He that hath made us, and not we ourselves.’ The very heart of what Christ has to offer us is the gift of His own life to dwell in our hearts, and by its mighty energy to make us free from the law of sin and death which binds our wills. We may have our spirits moulded into His likeness, and new tastes, and new desires, and new capacities infused into us, so as that we shall not be left with our own poor powers to try and force ourselves into obedience to God’s will, but that submission and holiness and love that keeps the commandments of God, will spring up in our renewed spirits as their natural product and growth. Oh! you men and women who have been honestly trying, half your lifetime, to make yourselves what you know God wants you to be, and who are obliged to confess that you have failed, hearken to the message: ‘If any man be in Christ, he is a new creature, old things are passed away.’ The one thing needful is keeping the commandments of God, and the only way by which we can keep the commandments of God is that we should be formed again into the likeness of Him of whom alone it is true that ‘He did always the things that pleased’ God.

And so we come to the last of these great texts: ‘In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’ That is to say, if we are to be made over again, we must have faith in Christ Jesus. We have got to the root now, so far as we are concerned. We must keep the commandments of God; if we are to keep the commandments we must be made over again, and if our hearts ask how can we receive that new creating power into our lives, the answer is, by ‘faith which worketh by love.’

Paul did not believe that external rites could make men partakers of a new nature, but he believed that if a man would trust in Jesus Christ, the life of that Christ would flow into his opened heart, and a new spirit and nature would be born in him. And, therefore, his triple requirements come all down to this one, so far as we are concerned, as the beginning and the condition of the other two. ‘Neither circumcision does anything, nor uncircumcision, but faith which worketh by love,’ does everything. He that trusts Christ opens his heart to Christ, who comes with His new-creating Spirit, and makes us willing in the day of His power to keep His commandments.

But faith leads us to obedience in yet another fashion, than this opening of the door of the heart for the entrance of the new-creating Spirit. It leads to it in the manner which is expressed by the words of our text, ‘worketh by love.’ Faith shows itself living, because it leads us to love, and through love it produces its effects upon conduct.

Two things are implied in this designation of faith. If you trust Christ you will love Him. That is plain enough. And you will not love Him unless you trust Him. Though it lies wide of my present purpose, let us take this lesson in passing. You cannot work yourself up into a spasm or paroxysm of religious emotion and love by resolution or by effort. All that you can do is to go and look at the Master and get near Him, and that will warm you up. You can love if you trust. Your trust will make you love; unless you trust you will never love Him.

The second thing implied is, that if you love you will obey. That is plain enough. The keeping of the commandments will be easy where there is love in the heart. The will will bow where there is love in the heart. Love is the only fire that is hot enough to melt the iron obstinacy of a creature’s will. The will cannot be driven. Strike it with violence and it stiffens; touch it gently and it yields. If you try to put an iron collar upon the will, like the demoniac in the Gospels, the touch of the apparent restraint drives it into fury, and it breaks the bands asunder. Fasten it with the silken leash of love, and a ‘little child’ can lead it. So faith works by love, because whom we trust we shall love, and whom we love we shall obey.

Therefore we have got to the root now, and nothing is needful but an operative faith, out of which will come all the blessed possession of a transforming Spirit, and all sublimities and noblenesses of an obedient and submissive will.

My brother! Paul and James shake hands here. There is a ‘faith’ so called, which does not work. It is dead! Let me beseech you, none of you to rely upon what you choose to call your faith in Jesus Christ, but examine it. Does it do anything? Does it help you to be like Him? Does it open your hearts for His Spirit to come in? Does it fill them with love to that Master, a love which proves itself by obedience? Plain questions, questions that any man can answer; questions that go to the root of the whole matter. If your faith does that, it is genuine; if it does not, it is not.

And do not trust either to forms, or to your freedom from forms. They will not save your souls, they will not make you more Christ-like. They will not help you to pardon, purity, holiness, blessedness. In these respects neither if we have them are we the better, nor if we have them not are we the worse. If you are trusting to Christ, and by that faith are having your hearts moulded and made over again into all holy obedience, then you have all that you need. Unless you have, though you partook of all Christian rites, though you believed all Christian truth, though you fought against superstitious reliance on forms, you have not the one thing needful, for ‘in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’

1 Corinthians

FORMS VERSUS CHARACTER

1Co 7:19. - Gal 5:6. - Gal 6:16.

The great controversy which embittered so much of Paul’s life, and marred so much of his activity, turned upon the question whether a heathen man could come into the Church simply by the door of faith, or whether he must also go through the gate of circumcision. We all know how Paul answered the question. Time, which settles all controversies, has settled that one so thoroughly that it is impossible to revive any kind of interest in it; and it may seem to be a pure waste of time to talk about it. But the principles that fought then are eternal, though the forms in which they manifest themselves vary with every varying age.

The Ritualist-using that word in its broadest sense-on the one hand, and the Puritan on the other, represent permanent tendencies of human nature; and we find to-day the old foes with new faces. These three passages, which I have read, are Paul’s deliverance on the question of the comparative value of external rites and spiritual character. They are remarkable both for the identity in the former part of each and for the variety in the latter. In all the three cases he affirms, almost in the same language, that ‘circumcision is nothing, and uncircumcision is nothing,’ that the Ritualist’s rite and the Puritan’s protest are equally insignificant in comparison with higher things. And then he varies the statement of what the higher things are, in a very remarkable and instructive fashion. The ‘keeping of the commandments of God,’ says one of the texts, is the all-important matter. Then, as it were, he pierces deeper, and in another of the texts {I take the liberty of varying their order} pronounces that ‘a new creature’ is the all-important thing. And then he pierces still deeper to the bottom of all, in the third text, and says the all-important thing is ‘faith which worketh by love.’

I think I shall best bring out the force of these words by dealing first with that emphatic threefold proclamation of the nullity of all externalism; and then with the singular variations in the triple statement of what is essential, viz. spiritual conduct and character.

I. First, the emphatic proclamation of the nullity of outward rites.

‘Circumcision is nothing, and uncircumcision is nothing,’ say two texts. ‘Circumcision availeth nothing, and uncircumcision availeth nothing,’ says the other. It neither is anything nor does anything. Did Paul say that because circumcision was a Jewish rite? No. As I believe, he said it because it was a rite; and because he had learned that the one thing needful was spiritual character, and that no external ceremonial of any sort could produce that. I think we are perfectly warranted in taking this principle of my text, and in extending it beyond the limits of the Jewish rite about which Paul was speaking. For if you remember, he speaks about baptism, in the first chapter of the First Epistle to the Corinthians, in a precisely similar tone and for precisely the same reason, when he says, in effect, ‘I baptized Crispus and Gaius and the household of Stephanas, and I think these are all. I am not quite sure. I do not keep any kind of record of such things; God did not send me to baptize, He sent me to preach the Gospel.’

The thing that produced the spiritual result was not the rite, but the truth, and therefore he felt that his function was to preach the truth and leave the rite to be administered by others. Therefore we can extend the principle here to all externalisms of worship, in all forms, in all churches, and say that in comparison with the essentials of an inward Christianity they are nothing and they do nothing.

They have their value. As long as we are here on earth, living in the flesh, we must have outward forms and symbolical rites. It is in Heaven that the seer ‘saw no temple.’ Our sense-bound nature requires, and thankfully avails itself of, the help of external rites and ceremonials to lift us up towards the Object of our devotion. A man prays all the better if he bow his head, shut his eyes, and bend his knees. Forms do help us to the realisation of the realities, and the truths which they express and embody. Music may waft our souls to the heavens, and pictures may stir deep thoughts. That is the simple principle on which the value of all external aids to devotion depends. They may be helps towards the appreciation of divine truth, and to the suffusing of the heart with devout emotions which may lead to building up a holy character.

There is a worth, therefore-an auxiliary and subordinate worth-in these things, and in that respect they are not nothing, nor do they ‘avail nothing.’ But then all external rites tend to usurp more than belongs to them, and in our weakness we are apt to cleave to them, and instead of using them as means to lift us higher, to stay in them, and as a great many of us do, to mistake the mere gratification of taste and the excitement of the sensibilities for worship. A bit of stained glass may be glowing with angel-forms and pictured saints, but it always keeps some of the light out, and it always hinders us from seeing through it. And all external worship and form have so strong a tendency to usurp more than belongs to them, and to drag us down to their own level, even whilst we think that we are praying, that I believe the wisest man will try to pare down the externals of his worship to the lowest possible point. If there be as much body as will keep a soul in, as much form as will embody the spirit, that is all that we want. What is more is dangerous.

All form in worship is like fire, it is a good servant but it is a bad master, and it needs to be kept very rigidly in subordination, or else the spirituality of Christian worship vanishes before men know; and they are left with their dead forms which are only evils-crutches that make people limp by the very act of using them.

Now, my dear friends, when that has happened, when men begin to say, as the people in Paul’s time were saying about circumcision, and as people are saying in this day about Christian rites, that they are necessary, then it is needful to take up Paul’s ground and to say, ‘No! they are nothing!’ They are useful in a certain place, but if you make them obligatory, if you make them essential, if you say that grace is miraculously conveyed through them, then it is needful that we should raise a strong note of protestation, and declare their absolute nullity for the highest purpose, that of making that spiritual character which alone is essential.

And I believe that this strange recrudescence-to use a modern word-of ceremonialism and aesthetic worship which we see all round about us, not only in the ranks of the Episcopal Church, but amongst Nonconformists, who are sighing for a less bare service, and here and there are turning their chapels into concert-rooms, and instead of preaching the Gospel are having ‘Services of Song’ and the like-that all this makes it as needful to-day as ever it was to say to men: ‘Forms are not worship. Rites may crush the spirit. Men may yield to the sensuous impressions which they produce, and be lapped in an atmosphere of aesthetic emotion, without any real devotion.’

Such externals are only worth anything if they make us grasp more firmly with our understandings and feel more profoundly with our hearts, the great truths of the Gospel. If they do that, they help; if they are not doing that, they hinder, and are to be fought against. And so we have again to proclaim to-day, as Paul did, ‘Circumcision is nothing,’ ‘but the keeping of the commandments of God.’

Then notice with what remarkable fairness and boldness and breadth the Apostle here adds that other clause: ‘and uncircumcision is nothing.’ It is a very hard thing for a man whose life has been spent in fighting against an error, not to exaggerate the value of his protest. It is a very hard thing for a man who has been delivered from the dependence upon forms, not to fancy that his formlessness is what the other people think that their forms are. The Puritan who does not believe that a man can be a good man because he is a Ritualist or a Roman Catholic, is committing the very same error as the Ritualist or the Roman Catholic who does not believe that the Puritan can be a Christian unless he has been ‘christened.’ The two people are exactly the same, only the one has hold of the stick at one end, and the other at the other. There may be as much idolatry in superstitious reliance upon the bare worship as in the advocacy of the ornate; and many a Nonconformist who fancies that he has ‘never bowed the knee to Baal’ is as true an idol-worshipper in his superstitious abhorrence of the ritualism that he sees in other communities, as are the men who trust in it the most.

It is a large attainment in Christian character to be able to say with Paul, ‘Circumcision is nothing, and my own favourite point of uncircumcision is nothing either. Neither the one side nor the other touches the essentials.’

II. Now let us look at the threefold variety of the designation of these essentials here.

In our first text from the Epistle to the Corinthians we read, ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.’ If we finished the sentence it would be, ‘but the keeping of the commandments of God is everything.’

And by that ‘keeping the commandments,’ of course, the Apostle does not mean merely external obedience. He means something far deeper than that, which I put into this plain word, that the one essential of a Christian life is the conformity of the will with God’s-not the external obedience merely, but the entire surrender and the submission of my will to the will of my Father in Heaven. That is the all-important thing; that is what God wants; that is the end of all rites and ceremonies; that is the end of all revelation and of all utterances of the divine heart. The Bible, Christ’s mission, His passion and death, the gift of His Divine Spirit, and every part of the divine dealings in providence, all converge upon this one aim and goal. For this purpose the Father worketh hitherto, and Christ works, that man’s will may yield and bow itself wholly and happily and lovingly to the great infinite will of the Father in heaven.

Brethren! that is the perfection of a man’s nature, when his will fits on to God’s like one of Euclid’s triangles superimposed upon another, and line for line coincides. When his will allows a free passage to the will of God, without resistance or deflection, as light travels through transparent glass; when his will responds to the touch of God’s finger upon the keys, like the telegraphic needle to the operator’s hand, then man has attained all that God and religion can do for him, all that his nature is capable of; and far beneath his feet may be the ladders of ceremonies and forms and outward acts, by which he climbed to that serene and blessed height, ‘Circumcision is nothing, and uncircumcision is nothing, but the keeping of God’s commandments is everything.’

That submission of will is the sum and the test of your Christianity. Your Christianity does not consist only in a mere something which you call faith in Jesus Christ. It does not consist in emotions, however deep and blessed and genuine they may be. It does not consist in the acceptance of a creed. All these are means to an end. They are meant to drive the wheel of life, to build up character, to make your deepest wish to be, ‘Father! not my will, but Thine, be done.’ In the measure in which that is your heart’s desire, and not one hair’s-breadth further, have you a right to call yourself a Christian.

But, then, I can fancy a man saying: ‘It is all very well to talk about bowing the will in this fashion; how can I do that?’ Well, let us take our second text-the third in the order of their occurrence-’For neither circumcision is anything, nor uncircumcision, but a new creature.’ That is to say, if we are ever to keep the will of God we must be made over again. Ay! we must! Our own consciences tell us that; the history of all the efforts that ever we have made-and I suppose all of us have made some now and then, more or less earnest and more or less persistent-tells us that there needs to be a stronger hand than ours to come into the fight if it is ever to be won by us. There is nothing more heartless and more impotent than to preach, ‘Bow your wills to God, and then you will be happy; bow your wills to God, and then you will be good.’ If that is all the preacher has to say, his powerless words will but provoke the answer, ‘We cannot. Tell the leopard to change his spots, or the Ethiopian his skin, as soon as tell a man to reduce this revolted kingdom within him to obedience, and to bow his will to the will of God. We cannot do it.’ But, brethren, in that word, ‘a new creature,’ lies a promise from God; for a creature implies a creator. ‘It is He that hath made us, and not we ourselves.’ The very heart of what Christ has to offer us is the gift of His own life to dwell in our hearts, and by its mighty energy to make us free from the law of sin and death which binds our wills. We may have our spirits moulded into His likeness, and new tastes, and new desires, and new capacities infused into us, so as that we shall not be left with our own poor powers to try and force ourselves into obedience to God’s will, but that submission and holiness and love that keeps the commandments of God, will spring up in our renewed spirits as their natural product and growth. Oh! you men and women who have been honestly trying, half your lifetime, to make yourselves what you know God wants you to be, and who are obliged to confess that you have failed, hearken to the message: ‘If any man be in Christ, he is a new creature, old things are passed away.’ The one thing needful is keeping the commandments of God, and the only way by which we can keep the commandments of God is that we should be formed again into the likeness of Him of whom alone it is true that ‘He did always the things that pleased’ God.

And so we come to the last of these great texts: ‘In Christ Jesus, neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’ That is to say, if we are to be made over again, we must have faith in Christ Jesus. We have got to the root now, so far as we are concerned. We must keep the commandments of God; if we are to keep the commandments we must be made over again, and if our hearts ask how can we receive that new creating power into our lives, the answer is, by ‘faith which worketh by love.’

Paul did not believe that external rites could make men partakers of a new nature, but he believed that if a man would trust in Jesus Christ, the life of that Christ would flow into his opened heart, and a new spirit and nature would be born in him. And, therefore, his triple requirements come all down to this one, so far as we are concerned, as the beginning and the condition of the other two. ‘Neither circumcision does anything, nor uncircumcision, but faith which worketh by love,’ does everything. He that trusts Christ opens his heart to Christ, who comes with His new-creating Spirit, and makes us willing in the day of His power to keep His commandments.

But faith leads us to obedience in yet another fashion, than this opening of the door of the heart for the entrance of the new-creating Spirit. It leads to it in the manner which is expressed by the words of our text, ‘worketh by love.’ Faith shows itself living, because it leads us to love, and through love it produces its effects upon conduct.

Two things are implied in this designation of faith. If you trust Christ you will love Him. That is plain enough. And you will not love Him unless you trust Him. Though it lies wide of my present purpose, let us take this lesson in passing. You cannot work yourself up into a spasm or paroxysm of religious emotion and love by resolution or by effort. All that you can do is to go and look at the Master and get near Him, and that will warm you up. You can love if you trust. Your trust will make you love; unless you trust you will never love Him.

The second thing implied is, that if you love you will obey. That is plain enough. The keeping of the commandments will be easy where there is love in the heart. The will will bow where there is love in the heart. Love is the only fire that is hot enough to melt the iron obstinacy of a creature’s will. The will cannot be driven. Strike it with violence and it stiffens; touch it gently and it yields. If you try to put an iron collar upon the will, like the demoniac in the Gospels, the touch of the apparent restraint drives it into fury, and it breaks the bands asunder. Fasten it with the silken leash of love, and a ‘little child’ can lead it. So faith works by love, because whom we trust we shall love, and whom we love we shall obey.

Therefore we have got to the root now, and nothing is needful but an operative faith, out of which will come all the blessed possession of a transforming Spirit, and all sublimities and noblenesses of an obedient and submissive will.

My brother! Paul and James shake hands here. There is a ‘faith’ so called, which does not work. It is dead! Let me beseech you, none of you to rely upon what you choose to call your faith in Jesus Christ, but examine it. Does it do anything? Does it help you to be like Him? Does it open your hearts for His Spirit to come in? Does it fill them with love to that Master, a love which proves itself by obedience? Plain questions, questions that any man can answer; questions that go to the root of the whole matter. If your faith does that, it is genuine; if it does not, it is not.

And do not trust either to forms, or to your freedom from forms. They will not save your souls, they will not make you more Christ-like. They will not help you to pardon, purity, holiness, blessedness. In these respects neither if we have them are we the better, nor if we have them not are we the worse. If you are trusting to Christ, and by that faith are having your hearts moulded and made over again into all holy obedience, then you have all that you need. Unless you have, though you partook of all Christian rites, though you believed all Christian truth, though you fought against superstitious reliance on forms, you have not the one thing needful, for ‘in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love.’

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

1Co 7:19. Οὐδέν ἐστι, is nothing) Comp. 1Co 8:8. So also by parity of reasoning, slavery and liberty; marriage and celibacy, are nothing.—τήρησις, keeping) An axiom worthy of particular notice.—ἐντολῶν, of the commandments) Circumcision had been also commanded; but not for ever, as was the case with love.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_7:19. Comp Rom_2:25 ff.; Gal_5:6. From the Christian point of view it matters nothing whether a man be circumcised or not; comp 1Co_8:8.

ἀλλὰ τήρησις ἐντολ. Θεοῦ] but keeping of the commands of God, sc[1167] τὰ πάντα ἐστι, as in 1Co_3:7. According to he Christian idea (Rom_13:8), there is no difference between this and the faith that worketh by love (Gal_5:6). Billroth is wrong in taking it as: In themselves circumcision and uncircumision are alike indifferent; such things are of importance only in so far as they are an observing of the commandments of God; for ἡ ἀκροβ. cannot be included with the other under τήρ. ἐντ. Θεοῦ.

[1167] c. scilicet.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co_7:19

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 indifference. They are nothing; they have no influence either favorable or unfavorable 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 commandments 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, Rom_2:29; 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 keeping the commandments of God, are the same thing. They express the idea of holiness of heart and life under different aspects.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Circumcision . . . nothing, but . . . keeping of . . . commandments of God--namely, is all in all. In Gal 5:6 this "keeping of the commandments of God" is defined to be "faith which worketh by love"; and in Gal 6:15, "a new creature." Circumcision was a commandment of God: but not for ever, as "love."

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 19. Circumcision is nothing] Circumcision itself, though commanded of God, is nothing of itself, it being only a sign of the justification which should be afterwards received by faith. At present, neither it nor its opposite either hinders or furthers the work of grace; and keeping the commandments of God, from his love shed abroad in a believing heart, is the sum and substance of religion.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

19. Circumcision is nothing While this similitude was suited to the subject in hand, it appears to have been designedly made use of with the view of reproving, in passing, the superstition and haughtiness of the Jews. For, as the Jews gloried in circumcision, it was possible that many might feel dissatisfied with the want of it, as if their condition were the worse on that account. Paul, therefore, places both conditions upon a level, lest, through hatred of the one, the other should be foolishly desired. These things, however, must be understood as referring to the time when circumcision was at length abolished; for, if he had had an eye to the covenant of God, and his commandment, he would, without doubt, have estimated it higher. In another passage, it is true, he makes light of the letter of circumcision, (Romans 2:27,) and declares that it is of no account in the sight of God; but here, as he simply contrasts circumcision with uncircumcision, and makes both alike, it is certain that he speaks of it as a matter of indifference and of no moment. For the abolishing of it has this effect — that the mystery which had been previously conveyed under it, does not now any longer belong to it: nay more, it is now no longer a sign, but a thing of no use. For baptism has come in the place of the symbol used under the law on this footing, that it is enough that we be circumcised by the Spirit of Christ, while our old man is buried with Christ.

But the keeping of the commandments As this was one of the commandments, so long as the Church was bound to legal ceremonies, we see that it is taken for granted, that circumcision had been abolished by the advent of Christ, so that the use of it, indeed, was allowed among the ignorant and weak, but advantage in it — there was none. For Paul speaks of it here as a thing of no moment: “As these are outward things, let them not take up your attention, but devote yourself rather to piety and the duties which God requires, and which are alone precious in his sight.” As to the circumstance that Papists bring forward this passage for the purpose of overthrowing justification by faith, it is utterly childish; for Paul is not disputing here as to the ground of justification, or the way in which we obtain it, but simply as to the object to which the aim of believers ought to be directed. “Do not occupy yourselves to no purpose in things of no profit, but, on the contrary, exercise yourselves in duties that are well pleasing to God.”

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(19) Circumcision is nothing, and uncircumcision is nothing.—Often those who regard some ceremony as unimportant magnify the very disregard of it into a necessary virtue. The Apostle carefully guards against that by expressing the nothingness of both circumcision and uncircumcision (Rom_2:25; Gal_5:6; Gal_6:15). The circumcision of Timothy, and the refusal to circumcise Titus by St. Paul himself, are illustrations at once of the application of the truth here enforced, and of the Apostle’s scrupulous adherence to the principles of his own teaching. To have refused to circumcise Timothy would have attached some value to non-circumcision. To have circumcised Titus would have attached some value to circumcision. (See Act_16:3; Gal_2:3.)

But the keeping of the commandments of God is everything, understood. The teaching here is, practically, “To obey is better than sacrifice.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

19. Circumcision is nothing] It was not circumcision in itself that had any value, but the obedience to a divine command.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Circumcision is nothing,.... In the affair of justification before God, and acceptance with him; it cannot make any man righteous in the sight of God, nor recommend him to the divine favour; it is no evidence of a man's calling, or of his having the truth or grace of God in him; nor is it of any avail in the business of salvation. It was something formerly; it was a command and an ordinance of God, to Abraham and his natural seed; it pointed at the corruption and pollution of nature; was typical of the effusion of the blood of Christ, for pardon, and cleansing, and of the internal circumcision of the heart; it was a sign and seal to Abraham, that he should be the father of many nations, and that the righteousness of faith should come upon the uncircumcised Gentiles; and was a distinguishing character of the people of the Jews, until the Messiah came: but now it is nothing, nor has it any of these uses, being with the rest of the ceremonies abolished by Christ; it gives no preference to the Jew above the Gentile; he that has this mark in his flesh, is not a whir the better for it, and he that is without it, is not at all the worse; and is a reason why both the one and the other should be easy, and not attempt any alteration in themselves with regard to this, or think the better or worse of themselves on account of it. This is said in direct opposition to the sentiments of the Jews, who extol circumcision to the skies. The apostle says it is nothing, and they say it is everything, and everything is nothing without it; they say, it is the hinge of their whole law (l), and that it is equal to all the precepts in the law (m); their extravagant commendations of it take in the following passage (n);

"says R. Eliezar ben Azariah, uncircumcision is rejected, because by it the wicked are defiled, as it is said, "for all the Gentiles are uncircumcised"; says R. Ishmael, , "great is circumcision"; for on account of it, thirteen covenants were made; says R. Jose, "great is circumcision", for it drives away the sabbath, the weighty (command in the law, that is, it is obliged to give way to it); R. Joshua ben Korcha says, "great is circumcision", for it was not suspended to Moses the righteous one full hour; R. Nehemiah says, "great is circumcision", for it drives away plagues; says Rabba, "great is circumcision", for notwithstanding all the commands which Abraham our father did, he was not called perfect until he was circumcised; as it is said, "walk before me, and be thou perfect"; says another, "great is circumcision", for had it not been for that, the holy blessed God would not have created his world; as it is said, "thus saith the Lord, if my covenant be not with day and night, and if I have not appointed the ordinances of heaven and earth",''

More of this kind might be produced, but enough of this.

And uncircumcision is nothing; it does not hinder any having an interest in, and partaking of the blessings of grace; nor their enjoyment of the Gospel and Gospel ordinances; nor their communion and fellowship with the churches of Christ, much less their everlasting salvation, as say (o) the Jews;

"the holy blessed God (say they) rejects the uncircumcised, and brings them down to hell; as it is said, Eze 32:18 "son of man, wail for the multitude of Egypt, and cast them down"; and so says Isaiah, Isa 5:14 "therefore hell hath enlarged herself and opened her mouth", ; that is, to him that hath not the law of circumcision; as it is said, Psa 105:10 "and confirmed the same unto Jacob for a law, and to Israel for an everlasting covenant"; for no circumcised persons go down to hell:''

but the keeping of the commandments of God; that is something; not that the commands of God, and the observance of them, are of any avail to procure the pardon of sin, acceptance with God, justification in his sight, and eternal salvation; yet they are of moment, as they are the commands and ordinances of God; and ought to be kept in faith and fear, as they were delivered from a principle of love, and with a view to the glory of God; and though for keeping of them there is no reward of debt, yet in keeping of them there is a reward of grace; peace of mind is had, and the presence of God enjoyed; obedience to them, upon Gospel principles and motives, is a fruit of grace, an evidence of faith, and of the new creature; it is the ornament of a Christian profession, and is profitable to men.

(l) Shebet Judah, p. 94. Ed. Gent. (m) Zohar in Lev. fol. 6. 1. T. Bab. Nedarim, fol 32. 1. Caphtor, fol. 9. 2. (n) Misn. Nedarim, c. 3. sect. 11. Maimon. Hilch. Milah, c. 3. sect. 8, 9. (o) Shemot Rabba, sect. 19. fol. 104. 4. Vid. Maimon. in Misn. Sabbat, c. 19. sect. 6.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

19 Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God.

Ver. 19. But the keeping of the commandment] This is that bonum hominis, good of man, Mic 6:8, that totum hominis, the whole of man, Ecc 12:13, that one thing necessary, that is better than sacrifice, 1Sa 15:22. Mallem obedire, quam miracula facere, saith Luther; I had rather obey than be able to do miracles.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Circumcision is nothing ... - It is of no consequence in itself. It is not that which God requires now. And the mere external rite can be of no consequence one way or the other. The heart is all; and that is what God demands; see the notes at Rom 2:29.

But the keeping of the commandments of God - Is something, is the main thing, is everything; and this can be done whether a man is circumcised or not.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Circumcision was an ordinance of God, a sign of God’s covenant, as necessary to salvation in its time, as the fufilling of any precept of the law contained in ordinances: and uncircumcision also was something; for by the law relating to that ordinance, the uncircumcised male is determined to have broken God’s covenant, and determined to a cutting off, Gen 17:10-14. But in the present state of the church, circumcision was of no value or moment in the business of salvation: In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but faith which worketh by love, Gal 5:6.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

19. Is nothing—It has no moral or religious significance. It has become by Christianity a mere condition of the body.

Keeping of the commandments—Holy living, regardless of the physical fact, is the condition of acceptance with God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Circumcision is nothing. The Jews regarded it as everything; and to make this assertion at so early an epoch of Christian history, required all the courage of St. Paul, and proved his grand originality. He was the first to prove to the Jews that circumcision had become a thing intrinsically indifferent, which might, under some circumstances, be desirable (as in the ease of Timothy), but could never be reckoned among essentials. And uncircumcision is nothing. The same sentence occurs three times in St. Paul, summing up, as it were, the liberty which it had cost him endless peril and anguish to achieve. Each time he concludes it with a weighty clause to show what is everything: "Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God" (ver. 19); "... but faith which worketh by love; (Gal_5:6) "... but a new creation. (Gal_6:15) But the keeping of the commandments. So St. John says, "Hereby we do know that we know him, if we keep his commandments.

Obedience is everything.

One great result of the introduction of Christianity into the world was to diminish the importance of trifles and to elevate great things into their due prominence. True religion thus acts by restoring to all things their due proportions, by putting all things in their due perspective. In religions of human device the greatest stress is laid upon what is valueless and things of supreme moment are ignored, in nothing is the religion of Christ more signally in contrast with and in advance of the religions of the heathen than in this vital point.

I THE INDIFFERENCE OF OUTWARD POSITION AND OBSERVANCE. The great distinction in the time of the apostles and in the society in which they moved was the distinction between Jews and Gentiles, or, as it was the custom to express it, between the circumcision and the uncircumcision. But this distinction stands before us as representative of all external lines of demarcation, of all parties sundered by associations and observances amongst men. When the apostle says that circumcision and uncircumcision are "nothing," he uses very strong language, but he thus sets forth the insignificance of a man"s birth, religious associations, reputation in this world, compared with his personal character. A lesson this which we find also in his Epistle to the Galatians, who, like the Corinthians, were assailed by false teachers who nought to substitute formality for spirituality. The inference is valid from this instance to all instances embraced in the general principle. It is to be observed that this apostolic teaching has two applications.

1. Those who insist upon forms are blamed for their narrowness.

2. Those who insist upon the neglect of forms are equally blamed for their intolerance. Neither one way nor the other is it allowable for one to dictate to another or to boast over another. The temperaments, habits, education, opinions, of Christians will probably decide whether or not they incline to express their religion in ceremonies or to dispense with such.

II THE ALL IMPORTANCE OF AN OBEDIENT HEART AND LIFE. When it is affirmed that circumcision and uncircumcision are "nothing," it is suggested that the keeping of the Divine commandments is everything that this is the one thing of supreme importance.

1. There is implied the evangelical motive to Christian obedience. Certainly Paul was the last to teach that the mere outward compliance and conformity were sufficient. The prohibitions of the Law may be Observed, yet the Searcher of hearts is not satisfied if the soul be not surrendered and devoted to him. And our Lord Jesus has very clearly and pointedly shown the relation between motive, and practice in his saving. "If love me, keep my commandments;" "Ye are my friends, if ye do whatsoever I command you.

2. Them is implied the supreme and righteous authority of God. It is too common, in representing the Creator as the Bestower of all gifts and as the Source of all grace, to overlook the very important and scriptural view of God as the just Governor and King of men. He has a right to command; all his ordinances and directions are in perfect harmony with the eternal and flawless moral law. It is not merely a superior power, it is a rightful authority to which we are bidden to submit, and to this our own reason and conscience unequivocally testify.

3. There is implied the universal range and sphere of the religious life. Not in an occasional act, not in an exceptional observance, lies our conformity to the Divine will. The commandments of God apply to the whole moral life of man, leave nothing untouched, unblest they are "exceeding broad." All the activities of our nature and all the aspects of our life are contemplated and included in this comprehensive condition of true religion. The Jew and the Gentile, the young and the old, the learned and the illiterate, however they may be related to ceremonial observances, are all one in this all can recognize the obligation to Christian obedience, and all can find in their several positions and avocations and relationships abundant opportunity for practically and cheerfully fulfilling the obligation they are alike in acknowledging. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Circumcision is nothing, and uncircumcision is nothing - Will neither promote nor obstruct our salvation. The one point is, keeping the commandments of God; "faith working by love."

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God . [is, in this connection, everything.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

19. Circumcision is nothing, etc. Has no bearing on final salvation. The one essential condition is “keeping the commandments of God.” Nothing can take the place of this.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

19. ἡ περιτομὴ οὐδέν ἐστιν. It is not circumcision or uncircumcision that are of any value in themselves. No external act has any inherent value. It is simply the keeping of God’s commands which avails with Him. It is obvious that this reasoning is equally true of the two Sacraments of the Christian covenant. It is not the reception of the Sacraments in themselves, as a mere opus operatum, which profits us, but their reception in obedience to a Divine command, and in the spirit, and for the purposes which God designed in their institution. Infant baptism, it is obvious, profits nothing save when the gift bestowed is made use of afterwards.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

19.] See Gal 5:6, where our τήρησις ἐντολῶν θεοῦ is expressed by πίστις διʼ ἀγάπης ἐνεργουμένη; and Gal 6:15, where it is given by καινὴ κτίσις. Cf. an interesting note in Stanley, on the relation of these three descriptions. After θεοῦ, supply τὰ πάντα ἐστίν: see ch. 3:7.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

19. ἡ περιτομὴ οὐδέν ἐστιν, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν. The Apostle repeats this in two somewhat different forms in Gal 5:6 and 6:15; ἐν γὰρ ΧριστῷἹ̓ησοῦ οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη, and οὔτε γὰρ περιτομή τι ἐστίν οὔτε ἀκροβυστία, ἀλλὰ καινὴ κτίσις. Having previously proclaimed the folly of adopting circumcision, when the freedom of the Gospel was open to them, as he has just done here in simpler terms (μὴ περιτεμνέσθω), he points out that the difference between circumcision and uncircumcision is a matter of small moment. Those who have it need not be ashamed of it, and those who have it not certainly need not seek it. “The peculiar excellence of the maxim is its declaration that those who maintain the absolute necessity of rejecting forms are as much opposed to the freedom of the Gospel as those who maintain the absolute necessity of retaining them” (Stanley).

Photius, G. Syncellus, and others say that the maxim is a quotation from an Apocalypse of Moses. It is extremely unlikely that such a principle would be contained in any Jewish book earlier than St Paul. Such a book, however, might afterwards wards be interpolated by a Christian with these words of the Apostle. See Lightfoot on Gal 6:15; Weinel, St Paul, p. 56; and consider the Apostle’s action in circumcising Timothy and not circumcising Titus.

ἀλλὰ τήρησις κ. τ. λ. ‘But keeping of the commandments of God is everything.’ As in 3:7 and 10:24, the strongly adversative ἀλλά implies that the opposite of the previous negative is understood. In Gal 5:6 and 6:15 the ἀλλά introduces two different things (see above), both of them different from this. Of all three of them we may say, in his stat totus Christianismus (Beng).* Τήρησις ἐντολῶν occurs Ecclus. 32:23, τηρ. νοηων, Wisd. 6:18: τηρεῖν τὰς ἐντολάς, Mat 19:17; 1Ti 6:14; 1Jn 2:3, where see Westcott. On ἐντ. Θεοῦ see Deissmann, Light, p. 381.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.