Commentary on 1 Corinthians
Lecture 6. Supplement
How to use this world
7:29 This therefore I say, brethren: the time is short. It remains that they also who have wives be as if they had none: [n. 379]
7:30 And they that weep, as though they wept not: and they that rejoice, as if they rejoiced not: and they that buy as if they possessed not: [n. 381]
7:31 And they that use this world, as if they used it not. For the form of this world passes away. [n. 383]
379. This is the second part, where he shows those who marry or who are married how to live well, teaching first, how they should treat their wives;
second, how they should treat the accidents and occurrences of fortune, at and they that weep;
third, how they should treat things or possessions, at and they that buy;
fourth, he adds an explanation to these admonitions, at for the form.
380. In the first part he includes three things, namely the authority of the one giving counsel, at this therefore I say; the necessity of giving counsel, at the time is short; and the form of the counsel, at it remains.
He says therefore this therefore I say, as though to say: since it is not a sin to marry, this therefore I say, brethren, if the time of marriage is short, namely, the time in which the people of God is not to be propagated by fleshly generation, but brought together by spiritual regeneration, according to the Gloss; and because the time is brief, it remains, i.e., the only thing that remains to be done, is that they also who have wives be as if they had none, devoting themselves to the service of God, not to a fleshly work, by demanding the marital debt. Hence it is said be as if they had none; he does not say: have wives as if they had none, as was the case with the Fathers of old, on account of which Augustine says that the celibacy of John is not better than the marriage of Abraham; but today they act differently, since those who do not have wives live as though they had them.
It should be noted, however, that one who lives as though not having a wife is one who either neither demands nor renders the debt to his wife, or on account of weakness takes a wife, sorrowing that he cannot be without her, or with equal affection guards continence, or knows his own wife for the sake of begetting offspring for the worship of God.
381. And they that weep, by reason of the fortunes of conjugal life or for some worldly sorrow, be as if they wept not, consoled by the hope of the approaching future good. Whatever happens to a righteous man, it will not make him sad (Prov 12:21). And they that rejoice, by reason of some worldly prosperity, as if they rejoiced not, but rather as fearing the danger of imminent evil. In prosperous days do not be unmindful of evil days (Sir 11:27).
382. Then, when he says they that buy, he shows how they should use worldly things or possessions. And first how they should acquire them; second how to use the goods they have acquired, at they that use.
He says therefore, they that buy, as if they possessed not, that is, not relying upon these earthly goods, namely, not setting one’s heart on things that are to perish: if riches increase, set not your heart on them (Ps 62:10); do not let the buyer rejoice, nor the seller mourn (Ezek 7:12). And, to sum it up universally, they that use this world, i.e., worldly things—I do not speak of those who enjoy them, as evil persons who turn them to an evil end, who say: let us enjoy the good things that exist (Wis 2:6), that is, present goods, but of those who use them, referring them to a due end—let them be as if they used it not, that is, let them not cling to worldly things with excessive delight. Having food and clothing, with these let us be content (1 Tim 6:8).
Therefore beyond the marital act he lays down four different acts in regard to the cares of the world, namely to weep, to rejoice, to buy, and to use. The first two pertain to affection, the second two to the effect of affection. Indeed from human care arises two effects, namely buying things one desires to have, and using things one has. The Apostle accordingly counsels temperance in these four acts.
383. Then, when he says for the form of this world, he adds an explanation of the aforesaid admonitions, which is as follows: transitory things should be regarded as though non-existent, but since worldly things that are to pass away are transitory, they should be regarded as though non-existent. And this is what he says, that worldly things should be valued as though non-existent, because the form passes away, i.e., the exterior beauty, or that which is impermanent and fitting for the statue of impermanence. For mortal qualities shall pass away and immortal qualities shall remain. Therefore the world and its concupiscence shall pass away.
All to be noted is: that it is the form, not the substance, of this world, and not of paradise, which passes, i.e., does not stand.
384. Here a question is raised about the text: if you can become free (1 Cor 7:21), where the Gloss says: the more someone is despised in this age on account of God, the more he will be exalted in the future age.
Against this, it seems that on this account a good subordinate will be exalted more than a good superior.
I respond that the Gloss should be understood on the supposition of other things being equal.
385. Again, on the text: let every man, wherein he was called, therein abide (1 Cor 7:24).
The Gloss says: against this, therefore, he who was called in a worldly state should not enter religious life.
I respond that the Apostle is speaking about states that lead one toward salvation, not about states that hinder one.
386. Again, on the text, I think therefore that this is good (1 Cor 7:26), the Gloss says: the victory of virgins is greater than that of angels.
Against this: therefore the crown would be greater, and therefore men would be greater than angels, not merely equal to them.
I respond, it is greater extensively, that is, numerically, because they have an aureola, and not only a golden crown.
387. Again, on the text: it is good for a man to be so (1 Cor 7:26), the Gloss says: in virginity.
Against this: it is said, increase and multiply (Gen 1:28), yet virginity is contrary to this precept.
I respond that precept is not everlasting, but was given up till the time when the human race had sufficiently increased.
388. Again, on the text: they also who have wives, the Gloss says: marriages are to be considered more blessed when, after having conceived offspring, they have been able to preserve continence by mutual consent.
Against this: each thing is more blessed to the degree that it more closely attains its end, and the end of marriage is the procreation of offspring.
I respond: explain marriages as meaning married persons. Or it should be said that the final end of marriage is not the procreation of offspring, but the filling up of the number of the elect, which would be filled up more quickly if all were continent.
389. Again, on the text: the form of this world, the Gloss says: in the judgment, not the substance but rather the form of this world shall perish in the blaze of worldly fire.
Against this: through it the heavens shall pass away with great violence (1 Pet 3:10).
I respond that passing away and dissolution are accidental, not substantial; that is, they are according to quality, not according to substance.