1 Corinthians 7:17
But as the Lord hath distributed to every one, as God hath called every one, so let him walk: and so in all churches I teach.
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- Vulgate (Clementine)
- Nisi unicuique sicut divisit Dominus, unumquemque sicut vocavit Deus, ita ambulet, et sicut in omnibus ecclesiis doceo.
- Greek New Testament (SBLGNT)
- Εἰ μὴ ἑκάστῳ ὡς ἐμέρισεν ὁ κύριος, ἕκαστον ὡς κέκληκεν ὁ θεός, οὕτως περιπατείτω· καὶ οὕτως ἐν ταῖς ἐκκλησίαις πάσαις διατάσσομαι.
Haydock's commentary
On verses 12 to 17
For to the rest, &c. This was a case entirely new, which the wisdom of the apostle regulates according to the laws of charity. Tertullian thinks that some of the faithful, who had been converted from paganism, did not esteem it lawful to live any longer with their wives, who were yet buried in the superstitions of idolatry, which scruples St. Paul answers, guided as he was, by the particular lights of the Holy Ghost. (Calmet)
Not the Lord. That is, it is the command of the Lord, for such even as are separated, not to marry to another, but when I advised the unmarried not to marry, this is a counsel, or advice, not a divine precept, which doctrine he repeats again before the end of this chapter, ver. 25, 28, and 39.
If any brother have a wife that believeth not, &c. St. Paul speaks of two that were joined by a contract of marriage, when both of them were infidels, and that one of them is converted to the Christian faith: we do not read of any precept that Christ gave, as to those marriages, but the apostle seems to order by his apostolical authority, that they continue as man and wife, unless the party that remains still an infidel, will needs depart; then, says the apostle, let such an one depart. There is also another case, to wit, when the man or woman remaining an infidel, will not live without continual injuries and blasphemies against God and the Catholic religion, so that there can be no peace on that account betwixt them. In these two cases, according to the canons of the Church, it is looked upon as no marriage, so that the party converted may marry another. And this seems grounded on the reason, which the apostle here gave, that God hath called us in peace. (Witham)
On verses 17 to 22
But3 as the Lord hath distributed,...and called every one, &c. St. Paul proceeds to other points of discipline, that persons converted may remain and continue in the same employments, and lawful state of life as before, that it is nothing to the purpose, whether before his conversion he was a circumcised Jew, or an uncircumcised Gentile, circumcision being no longer of obligation in the new law. If any one that is converted was a bond-man, or a slave, let him not be concerned at this, but use it rather,4 which many interpret, let him rather endeavour to be made free, though St. Chrysostom and others understand, let him rather remain content with his servile condition. Perhaps it was an admonition to those new converts, who might imagine that their Christian liberty exempted them from being servant of men. However, he gives them this great comfort, that such an one is the Lord's free-man, that is, whoever is a Christian, and in the grace of God; but he adds, let him not be a slave to men, that is, not follow their sinful ways, nor consent to any thing that is criminal. (Witham)
All consists in doing the will of God, by loving him with our whole heart; without this, all is illusion. To attach ourselves to exterior practices contrary to the order of God, is the superstition of circumcision; to despise what comes from God, is the pride of uncircumcision.
3 Nisi, &c. ei me, it bears the sense here of but.
From Haydock's Catholic Bible Commentary, 1859, in the transcription made by Todd Easton and kept online by John Paul Wohlschied at johnblood.gitlab.io/haydock.
The Fathers on this verse
Origen Origen's Commentary on the Gospel of John, Chapter V
Here, however, some one may object, appealing to the notion just put forward of the unfolding of the first fruits last, and may say that the Acts and the letters of the Apostles came after the Gospels, and that this destroys our argument to the effect that the Gospel is the first fruits of all Scripture. To this we must reply that it is the conviction of men who are wise in Christ, who have profited by those epistles which are current, and who see them to be vouched for by the testimonies deposited in the law and the prophets, that the apostolic writings are to be pronounced wise and worthy of belief, and that they have great authority, but that they are not on the same level with that “Thus sayeth the Lord Almighty.” Consider on this point the language of St. Paul. …
St John Chrysostom The Homilies of St. John Chrysostom on Paul's Epistle to the Romans, Homily XXX on Rom. xv. 25-27
Since he had said that I have no longer “more place in these parts,” and, “I have a great desire, these many years, to come unto you,” but he still intended to delay; lest it should be thought that he was making a jest of them, he mentions the cause also why he still puts it off, and he says, that “I am going unto Jerusalem,” and is apparently giving the excuse for the delay. But by means of this he also makes good another object, which is the exhorting of them to alms, and making them more in earnest about it. Since if he had not been minded to effect this, it had sufficed to say, “I am going unto Jerusalem.” But now he adds the reason of his journey. …
St John Chrysostom Homilies on First Corinthians, Homily XIX
[5.] And again, ver. 17 . “Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called, being a slave? Care not for it.” These things contribute nothing unto faith, saith he. Be not then contentious neither be troubled; for the faith hath cast out all these things.