Commentary on 1 Corinthians
Lecture 3. Supplement
The calling from God
7:15 But if the unbeliever departs, let him depart. For a brother or sister is not under servitude in such cases. But God has called us in peace. [n. 348]
7:16 For how do you know, O wife, whether you shall save your husband? Or how do you know, O man, whether you shall save your wife? [n. 350]
7:17 But as the Lord has distributed to every one, as God has called every one: so let him walk. And so in all churches I teach. [n. 352]
7:18 Is any man called, being circumcised? Let him not procure uncircumcision. Is any man called in uncircumcision? Let him not be circumcised. [n. 353]
7:19 Circumcision is nothing and uncircumcision is nothing: but the observance of the commandments of God. [n. 355]
7:20 Let every man abide in the same calling in which he was called. [n. 356]
348. Above he showed that the believer should not send away an unbelieving spouse who desires to continue living together; here he says that if he does not want to live together, the believer is not bound to follow him, but can marry another: first he sets forth the concession itself; second the twofold reason for the concession: the first is freedom, when he says for a brother or sister is not under servitude; the second the tranquillity of peace, when he says God has called us in peace.
349. He says, therefore: but if an unbeliever, or wife, departs, from the believer, out of hatred for the faith, let her depart, and the believer who is left can marry; for the first marriage was dissoluble, since it was never ratified. For a brother or sister is not under servitude, namely conjugal servitude; that is, a believer is not bound to follow the unbeliever who departs out of hatred for the faith, as the Gloss says on John 8:36, if the son has set you free, you will be truly free. But God has called us in peace, as though to say, the believer may depart because God has called us in peace, i.e., therefore we should not quarrel with him who departs out of hatred for the faith.
Or in this way: although the believer is not subject to servitude, still he should not give an occasion for discord and disagreement, but preserve peace. God has called us in peace: for God is not the God of dissension, but of peace (1 Cor 14:33).
350. Then when he says, how do you know, O wife, he says that if the unbeliever does not depart, the believer should patiently remain together. To this end he alleges:
first, the hope of the other’s conversion;
second, the continuance in the state of one’s own vocation, at let each remain as God called him;
third, an example in ritual behavior, at is any man called;
fourth, an example in legal condition, at were you called (1 Cor 7:21).
In the first statement, he first suggests that a believing woman by remaining can convert her husband to the faith; second, that likewise a believing man can save an unbelieving wife, at or how do you know, O man; third, that therefore they should patiently remain together, at but as the Lord has distributed.
351. He therefore says how do you know, as though to say: truly a believing wife should remain with an unbelieving husband, since how do you know, i.e., how can you know, O believing wife, whether you shall save your husband who does not believe? That is, by recalling and converting him to the faith, as though to say: this can happen. Ambrose: he therefore says this, because perhaps he who shudders at the name of Christ can come to believe. Or how do you know, i.e., can you know, O you believing man, whether you shall save your wife, who does not believe, by converting her to the faith. For you should hope for this.
But as the Lord has distributed, can be understood in two ways; in one way as follows: how do you know this, unless you stand to your partner as the Lord has distributed for every one? i.e., that the man be superior, and the woman subject. It can also be understood in a second way: how do you know this except patiently awaiting that to happen, as the Lord has distributed for every one? i.e., he has ordained regarding each one when he believes and when he is saved. Therefore you ought to await it and remain with him. As the Lord has appointed for each (Rom 12:3).
352. Then he says, as God has called every one: so let him walk, he shows that the believer should remain with the unbelieving spouse, alleging continuance in the state of his own calling. First he alleges the divine calling; second his own authority, at and so in all churches I teach.
Therefore he says, every one, as though to say: and how do you know this, O man and woman, unless each one walk perseveringly as God has called every one, i.e., in that state in which God called each one, but not as they are. As though to say: and I preach this in your church, and so in all churches. For a part that does not agree to its whole is shameful.
So his reasoning is as follows: each one should remain in that state unto which God called him; therefore if he called some to marriage, they should remain in it. Haymo: if you have a wife, remain with her, and if you do not have a wife, do not desire to marry one.
353. Then when he says is any man called, he gives an example.
He first gives the example itself;
second, the explanation of the example, at circumcision is nothing;
third, the general rule, at let every man abide.
354. He gives an example in the ceremonies of life, first of the Jews, then of the Gentiles, at is any man called in circumcision.
Therefore he says circumcised, as though to say, let each one walk in that state in which he was called, for example, is any man called, being circumcised, i.e., in the Jewish rite? Let him not take, i.e., not be forced to take, uncircumcision, i.e., the rite of the Gentiles. Is any man called in uncircumcision, i.e., in the rite of the Gentiles? Let him not be circumcised, i.e., not be forced to the Jewish rites. Augustine: the Apostle upholds the upbuilding of the churches, both the Jewish and the gentile; for he never takes away a custom, the keeping of which is no obstacle to salvation; therefore if marriage is not an obstacle, those called should remain in marriage.
355. Then when he says, circumcision is nothing, he adds an explanation of the example, which is as follows: a rite that is not an obstacle to salvation, should not be changed on account of the vocation to faith, but both the Jewish and the gentile is of this sort, therefore etc. He argues in the case of marriage from this similar case.
First he touches on that which is indifferent in regard to salvation, second on that which is necessary and expedient, at but the observance of the commandments.
Therefore he says circumcision is nothing, i.e., brings no gain, and uncircumcision is nothing, i.e., brings neither gain nor loss, as though to say: this or that rite of living contributes nothing to salvation: in Christ Jesus neither circumcision is of any value, nor uncircumcision, but a new creature (Gal 6:15). Ambrose says: the Jewish or the gentile rite neither contributes to nor hinders salvation. But the observance of the commandments of God brings gain. The keeping of the laws is the consummation of incorruption (Wis 6:19).
356. Then when he says, let every man abide in the same calling in which he was called, he deduces the general rule, saying let every man abide as though to say: thus let not the gentile be led to circumcision, nor conversely, but rather in that condition in which each one was called, in the same, namely a condition that is not opposed to the vocation, abide in the same. And he says in which, not from which. In Augustine’s Gloss: for this bears on those ways of life, that are in no measure contrary to faith or to good morals; for as a married person, so also a thief is called to the faith. But the former remains in marriage, is not called from marriage, while the latter is called from thievery, and does not remain in thievery. For it is not necessary for spouses to cease to be spouses for the sake of the faith of Christ, as it is necessary for thieves to cease to be thieves.
357. Here it is asked in reference to the command that the wife not depart from her husband (1 Cor 7:10), why the Lord made an exception only on account of fornication, but commands all other troubles to be courageously endured.
Against this, the law commands one to cast a leper outside of the camp (Lev 13:36); therefore for leprosy a woman should depart from her husband.
I respond: although she can depart from living together on account of leprosy, she cannot depart from his bed, but is sometimes bound to render the debt, remaining near him.
358. Again or be reconciled to her husband (1 Cor 7:11).
Against this, it is said that a wife once repudiated cannot be again reconciled (Deut 24:4).
I respond: that applies to legal repudiation, while the other applies to evangelical divorce. For the law contained severity, but the Gospel piety.
359. Again, in reference to let not the husband put away his wife (1 Cor 7:11), a notable Gloss says: he does not add it about the husband as about the wife, because it is permitted to the husband to marry another.
Against this Augustine says that the same form should be kept in the case of man and wife.
I respond: that first gloss is believed to have been added by forgers to the books of Ambrose. Or it should be said that that saying of Ambrose is understood in the case of repudiation, while this is understood in the case of divorce; for in legal divorce it was permitted for the man to marry, but not for the wife, because in ancient times one man was allowed to have many wives, but not conversely – for the marriage was dissolved by that repudiation, but not by divorce.
360. Again for to the rest I speak, not the Lord (1 Cor 7:12).
Against this: he who hears you, hears me (Luke 10:16).
I respond, the Lord does not speak with his own mouth, but by inspiring.
361. Again, on if any brother has a wife (1 Cor 7:12), the Gloss says: a believing spouse can licitly send away an unbelieving spouse.
Against this, a Catholic cannot send away a heretic.
The Gloss speaks about the unbeliever who lacks the sacrament of faith, not only the habit.
362. Again, the Gloss on the same passage: marriage done outside of God’s decree is not to be regarded as marriage.
Against this: therefore marriage contracted for the sake of pleasure is not marriage.
I respond: marriage is said to be contracted outside God’s decree, when it is contracted between persons prohibited by the law.
363. Again, if any woman has a husband who believes not (1 Cor 7:13).
Against this: therefore a Jewish woman who converts should not send away a Jewish husband, who wants to continue living together.
I respond, it is different today than it was in the time of the early Church, because then there was hope of conversion, but now there is rather hope of ruin on account of the obstinancy of the unbelievers.
364. Again, on the text but if the unbeliever departs, the Gloss says: a woman is rightly sent away if she says to her husband: I will not be your wife unless you gain wealth for me by robbery.
Against this, an exception is made only in the case of fornication (Matt 19:9).
I respond, she should be sent away then, lest the scandal that has arisen temporarily become permanent.
365. Again, on the text for a brother or sister is not under servitude, the Gloss says: insulting the Creator releases from the marital duty for him who is left behind.
Against this: marriage is always between two persons; therefore it is either dissolved in both or in neither one.
I respond, the marriage is dissolved in both, but the impediment resulting from marriage remains only in the one who departs.
366. Again, circumcision is nothing.
Against this, circumcision is indeed of value, if you keep the law.
I respond, it was of value before Christ, but it is not of value after him.
367. Again, on the text let every man abide in the same calling, the Gloss says: the Jewish or the gentile rite neither contributes to nor hinders salvation.
Against this stands: if you are circumcised, Christ will be of no value to you (Gal 5:2).
The response to this is that the Gloss speaks about the rite of living as regards relationships among men, not about the rite of worshiping God.