Calvin clearly teaches that marriage is a remedy for fornication, even going so far as to call it a ‘medicine’. He states ‘it is folly for any man to choose to live unmarried, if God has not given him this gift [of celibacy].” He states ‘the use of marriage is not to be despised, unless we intend, with blind rashness, to rush headlong into destruction.”
“But Christ proves that it is not free to all to make what choice they please, because the gift of continence is a special gift; for when he says that all are not capable of receiving it, but those to whom it is given, he plainly shows that it was not given to all. And this reproves the pride of those who do not hesitate to claim for themselves what Christ so manifestly refuses to them.”
I COR 7:36
at the same time, to leave marriage as a matter of choice; and not simply a matter of choice, but a needful remedy for incontinency, which ought not to be denied to any one. In the first part of the statement he speaks as to the giving of daughters in marriage, and he declares that those do not sin in giving away their daughters in marriage, who are of opinion that an unmarried life is not suitable for them.
The word aschēmonein (to be unseemly) must be taken as referring to a special propriety, which depends on what is natural to the individual; for there is a general propriety, which philosophers make to be a part of temperance. That belongs equally to all. There is another, that is special, because one thing becomes one individual that would not be seemly in another. Every one therefore should consider (as Cicero observes) what is the part that nature has assigned to him. [441]
Celibacy will be seemly for one, but he must not measure all by his own foot; [442] and others should not attempt to imitate him without taking into view their ability; for it is the imitation of the ape — which is at variance with nature. If, therefore, a father, having duly considered his daughter’s disposition, is of opinion that she is not prepared for celibacy, let him give her away in marriage. [443]
By the flower of her age he means the marriageable age. This lawyers define to be from twelve to twenty years of age. Paul points out, in passing, what equity and humanity ought to be exercised by parents, in applying a remedy in that tender and slippery age, when the force of the disease requires it. And it requires to be so. In this clause I understand him as referring to the girl’s infirmity — in the event of her not having the gift of continency; for in that case, necessity constrains her to marry.
I COR 7
As he had spoken of fornication, he now appropriately proceeds to speak of marriage which is the remedy for avoiding fornication.
I COR 7:2
2. But to avoid fornication He now commands, that those who are liable to the vice of incontinency should have recourse to the remedy. For though it may seem that the statement is universal, it ought, nevertheless, to be restricted to those who feel themselves urged by necessity. As to this, every one must judge for himself. Whatever difficulty, therefore, is perceived to be in marriage, let all that cannot resist the promptings of their flesh, know that this commandment has been enjoined upon them by the Lord. But it is asked — “Is this the only reason for entering into matrimony, that we may cure incontinency?” I answer, that this is not Paul’s meaning; for as for those that have the gift of abstinence from marriage, he leaves them at liberty, [371] while he commands others to provide against their infirmity by marrying. The sum is this — that the question is not as to the reasons for which marriage has been instituted, but as to the persons for whom it is necessary. For if we look to the first institution, it could not be a remedy for a disease which had as yet no existence, but was appointed for begetting offspring; but after the fall, this second purpose was added.
I COR 7:7
… here expressly declares, that every one has not a free choice in this matter, because virginity is a special gift, that is not conferred upon all indiscriminately. Nor does he teach any other doctrine than what Christ himself does, when he says, that
all men are not capable of receiving this saying.
(Matthew 19:11.)
Paul, therefore, is here an interpreter of our Lord’s words, when he says that this power has not been given to all — that of living without marriage.
…
Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.
VS 9
9. But if they cannot contain While he advises to abstain from marriage, he always speaks conditionally — if it can be done, if there is ability; but where the infirmity of the flesh does not allow of that liberty, he expressly enjoins marriage as a thing that is not in the least doubtful. For this is said by way of commandment, that no one may look upon it as mere advice. Nor is it merely fornicators that he restrains, but those also who are defiled in the sight of God by inward lust; and assuredly he that cannot contain tempts God, if he neglects the remedy of marriage. This matter requires — not advice, but strict prohibition.
…
A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, is burning, such as cannot be extinguished except by marriage. We now see, that in deliberating as to this, one must not merely consider whether he can preserve his body free from pollution: the mind also must be looked to, as we shall see in a little.
For it is better There is not strictly a comparison here, inasmuch as lawful marriage is honorable in all things, (Hebrews 13:4,) but, on the other hand, to burn is a thing that is exceedingly wrong. The Apostle, however, has made use of a customary form of expression, though not strictly accurate, as we commonly say: “It is better to renounce this world that we may, along with Christ, enjoy the inheritance of the heavenly kingdom, than to perish miserably in carnal delights.”
SEVENTH COMMANDMENT:
Thou shalt not commit adultery.
42. Now, since natural feeling and the passions unnamed by the fall make the marriage tie doubly necessary, save in the case of those whom God has by special grace exempted, let every individual consider how the case stands with himself. Virginity, I admit, is a virtue not to be despised; but since it is denied to some, and to others granted only for a season, those who are assailed by incontinence, and unable successfully to war against it, should retake themselves to the remedy of marriage, and thus cultivate chastity in the way of their calling. Those incapable of self-restraint, if they apply not to the remedy allowed and provided for intemperance, war with God and resist his ordinance. And let no man tell me (as many in the present day do) that he can do all things, God helping! The help of God is present with those only who walk in his ways (Ps. 91:14), that is, in his callings from which all withdraw themselves who, omitting the remedies provided by God, vainly and presumptuously strive to struggle with and surmount their natural feelings. That continence is a special gift from God, and of the class of those which are not bestowed indiscriminately on the whole body of the Church, but only on a few of its members, our Lord 349affirms (Mt. 19:12). He first describes a certain class of individuals who have made themselves eunuchs for the kingdom of heavenly sake; that is, in order that they may be able to devote themselves with more liberty and less restraint to the things of heaven. But lest any one should suppose that such a sacrifice was in every man’s power, he had shown a little before that all are not capable, but those only to whom it is specially given from above. Hence he concludes, “He that is able to receive it, let him receive it.” Paul asserts the same thing still more plainly when he says, “Every man has his proper gift of God, one after this manner, and another after that,” (1 Cor. 7:7).
43. Since we are reminded by an express declaration, that it is not in every man’s power to live chaste in celibacy although it may be his most strenuous study and aim to do so—that it is a special grace which the Lord bestows only on certain individuals, in order that they may be less encumbered in his service, do we not oppose God, and nature as constituted by him, if we do not accommodate our mode of life to the measure of our ability? The Lord prohibits fornication, therefore he requires purity and chastity. The only method which each has of preserving it is to measure himself by his capacity. Let no man rashly despise matrimony as a thing useless or superfluous to him; let no man long for celibacy unless he is able to dispense with the married state. Nor even here let him consult the tranquillity or convenience of the flesh, save only that, freed from this tie, he may be the readier and more prepared for all the offices of piety. And since there are many on whom this blessing is conferred only for a time, let every one, in abstaining from marriage, do it so long as he is fit to endure celibacy. If he has not the power of subduing his passion, let him understand that the Lord has made it obligatory on him to marry. The Apostle shows this when he enjoins: “Nevertheless, to avoid fornication, let every man have his own wife and let every woman have her own husband.” “If they cannot contain, let them marry.” He first intimates that the greater part of men are liable to incontinence; and then of those so liable, he orders all, without exception, to have recourse to the only remedy by which unchastity may be obviated. The incontinent, therefore, neglecting to cure their infirmity by this means, sin by the very circumstance of disobeying the Apostle’s command. And let not a man flatter himself, that because he abstains from the outward act he cannot be accused of unchastity. His mind may in the meantime be inwardly inflamed with lust. For Paul’s definition of chastity is purity of mind, combined with purity of body. “The unmarried woman careth for the things of the Lord, that she may be holy both in body and spirit,” (1 Cor. 7:34). Therefore when he gives a reason for the former precept, he not only says that it is better to marry than to live in fornication, but that it is better to marry than to burn.
(various quotes from Calvin's commentaries)
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