John Calvin Commentary 1 Corinthians 9:5

"Have we no right to lead about a wife that is a believer, even as the rest of the apostles, and the brethren of the Lord, and Cephas?" — 1 Corinthians 9:5 (ASV)

Even as the other Apostles. In addition to the Lord’s permission, he mentions the common practice of others. And with the aim of bringing out more fully the waiving of his right, he proceeds step by step. In the first place, he brings forward the Apostles. He then adds, “Indeed, even the brethren of the Lord themselves also make use of it without hesitation—furthermore, Peter himself, to whom the first place is assigned by common consent, allows himself the same liberty.” By the brethren of the Lord, he means John and James, who were accounted pillars, as he states elsewhere (Galatians 2:9). And, as is customary in Scripture, he gives the name of brethren to those who were connected with Him by relationship.

Now, if anyone should think to establish Popery from this, he would be acting ridiculously. We confess that Peter was acknowledged as first among the Apostles, as it is necessary in every society for there to be someone who presides over the others. And they were, of their own accord, prepared to respect Peter for the eminent endowments by which he was distinguished, as it is proper to esteem and honor all who excel in the gifts of God’s grace.

That preeminence, however, was not lordship—indeed, it had nothing resembling lordship. For while he was eminent among the others, he was still subject to them as his colleagues. Furthermore, it is one thing to have preeminence in one Church, and quite another to claim for oneself a kingdom or dominion over the whole world.

Indeed, even if we were to concede everything regarding Peter, what has this to do with the Pope? For as Matthias succeeded Judas (Acts 1:26), so some Judas might succeed Peter. Furthermore, we see that during a period of more than nine hundred years among his successors, or at least among those who boast that they are his successors, there has not been one who was any better than Judas. This, however, is not the place to discuss these points. Consult my Institutes (Volume 3).

One further thing must be noted here: the Apostles had no horror of marriage, which the Papal clergy abominate so much as unbecoming to the sanctity of their order. But it was after their time that this admirable discovery was made: that the priests of the Lord are polluted if they have intercourse with their lawful wives. Eventually, matters reached such a point that Pope Syricius did not hesitate to call marriage “a pollution of the flesh, in which no one can please God.” What then must become of the poor Apostles, who continued in that pollution until death?

Here, however, they have devised a refined subtlety to make their escape. For they say that the Apostles gave up the use of the marriage bed but led about their wives with them, so that they might receive the fruits of the gospel—or, in other words, support at public expense. As if they could not have been maintained by the Churches unless they wandered about from place to place; and furthermore, as if it were likely that they would run here and there of their own accord, and without any necessity, just so they might live in idleness at public expense! As for the explanation given by Ambrose, referring to other people’s wives who followed the Apostles to hear their doctrine, it is exceedingly forced.