Commentary on the Epistles to the Corinthians John Calvin (continued)
Commentary on the Corinthians from the depths of theology; for it teaches, that the children of the pious are set apart from others by a sort of exclusive privilege, so as to be reckoned holy in the Church.
But how will this statement correspond with what he teaches elsewhere — that we are all by nature children of wrath; (Ephesians 2:3;) or with the statement of David — Behold I was conceived in sin, etc. (Psalms 51:5.) I answer, that there is a universal propagation of sin and damnation throughout the seed of Adam, and all, therefore, to a man, are included in this curse, whether they are the offspring of believers or of the ungodly; for it is not as regenerated by the Spirit, that believers beget children after the flesh. The natural condition, therefore, of all is alike, so that they are liable equally to sin and to eternal death. As to the Apostle's assigning here a peculiar privilege to the children of believers, this flows from the blessing of the covenant, by the intervention of which the curse of nature is removed; and those who were by nature unholy are consecrated to God by grace. Hence Paul argues, in his Epistle to the Romans, (Romans 11:16,) that the whole of Abraham's posterity are holy, because God had made a covenant of life with him — If the root be holy, says he, then the branches are holy also. And God calls all that were descended from Israel his sons' now that the partition is broken down, the same covenant of salvation that was entered into with the seed of Abraham 402 is communicated to us. But if the children of believers are exempted from the common lot of mankind, so as to be set apart to the Lord, why should we keep them back from the sign? If the Lord admits them into the Church by his word, why should we refuse them the sign? In what respects the offspring of the pious are holy, while many of them become degenerate, you will find explained in the tenth and eleventh chapters of the Epistle to the Romans; and I have handled this point there.
15. But if an unbeliever depart. This is the second department of his statement, in which he sets at liberty a believing husband, who is prepared to dwell with an unbelieving wife, but is rejected by her, and in like manner a woman who is, without any fault on her part, repudiated by her husband; for in that case the unbelieving party makes a divorce with God rather than with his or her partner. There is, therefore, in this case a special reason, inasmuch as the first and chief bond is not merely loosed, but even utterly broken through. While some are of opinion that we are at this day situated in a much similar way with Papists, 403 we ought to consider wisely what difference there is between the two cases, that we may not attempt anything rashly.
In peace. Here, too, interpreters differ; for some take it in this way — "We are called in peace: let us therefore avoid all ground and occasion of
402"Auec Abraham, et auec la semence;" — "With Abraham and with his seed." 403"Que nous auons auiourd'huy semblable cause de nous departir d'avec les Papistes;" — "That we have at this day similar ground of separation from Papists."