Commentary on the Epistles to the Corinthians John Calvin
John Calvin and, on the other hand, the advantages of celibacy, yet he does not venture to prescribe. On the contrary, having commended celibacy, and being afraid that some of his readers might be led away by such commendations, and might straightway say within themselves what the Apostles said in reply to Christ — It is good, therefore, so to be, (Matthew 19:10) 437 — not in the meantime taking into view their ability, he here declares in express terms, that he points out, indeed, what is most advantageous, but does not wish to impose a necessity upon any one.
And here you have two things worthy of observation. The first is, for what purpose celibacy is to be desired — not on its own account, nor on the ground of its being a state that is nearer to perfection, but that we may cleave to God without distraction — that being the one thing that a Christian man ought exclusively to look to during his whole life. The second thing is, that no snare must be put upon men's consciences, so as to keep back any one from marriage, but that every one must have liberty allowed him. It is well known what grievous errors have been fallen into on both these points. As to the second point, those assuredly have been bolder than Paul, who have not shrunk from passing a law respecting celibacy, with the view of prohibiting the whole of the clergy from matrimony. The same may be said of those who have made vows of perpetual continency, which are snares by which not a few myriads of souls have been drawn into endless ruin. Hence, if the Holy Spirit has spoken by the mouth of Paul, Papists cannot clear themselves from the crime of fighting against God, (Acts 5:39,) while binding men's consciences in a matter in which He designed that they should remain free unless, perhaps, He 438 has since that time adopted a new plan, so as to construct a snare, which he had previously disapproved of.
1 Corinthians 7:36-38
1 Corinthians 7:36-38 36. But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.
36. Si quis autem virgini suae indecorum iudicat, si excedat florem aetatis, et ita fieri debet: quod voluerit faciat, non peccat: nubant.
37. Nevertheless he that standeth steadfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.
37. Qui autem stat firmus in corde, necessitatem non habens, potestatem vero habens supra sua voluntate, et hoc decrevit in corde suo, servare suam virginem, bene facit.
437Our author, quoting from memory, gives the substance of the passage referred to, while the words which he employs correspond with what we find in the 26th verse of this chapter. — Ed.
438"Le Sainct Esprit;" — "The Holy Spirit."