Notes on First
Corinthians
From the Original 1599 Geneva Bible
Notes
1Co 1:1
1:1 Paul, {1} called [to be] an {2}
apostle of Jesus Christ through the will of God, and {3} Sosthenes [our]
brother,
(1) The inscription of the epistle,
in which he mainly tries to procure the good will of the Corinthians towards
him, yet nonetheless in such a way that he always lets them know that he is
the servant of God and not of men.
(2) If he is an apostle, then he must
be heard, even though he sometimes sharply reprehends them, seeing he has
not his own cause in hand, but is a messenger that brings the commandments
of Christ.
(3) He has Sosthenes with himself, that this doctrine might be
confirmed by two witnesses.
1Co 1:2
1:2 {4} Unto the church of God which is
at Corinth, to them that are {5} sanctified in {a} Christ Jesus, {b} called
[to be] saints, with all that in every place {c} call upon the name of Jesus
Christ our Lord, both theirs and ours:
(4) It is a church of God, even
though it has great faults in it, as it obeys those who admonish
them.
(5) A true definition of the universal church, which is:
(a) The
Father sanctifies us, that is to say, separates us from the wicked in giving
us to his Son, that he may be in us, and we in him.
(b) Whom God by his
gracious goodness and absolute love has separated for himself: or whom God
has called to holiness: the first of these two expositions, shows from where
our sanctification comes: and the second shows to what end it strives
for.
(c) He is correctly said to call on God who cries to the Lord when
he is in danger, and craves help from his hands, and by the figure of speech
synecdoche, it is taken for all the service of God: and therefore to call
upon Christ's name, is to acknowledge and take him for very God.
1Co 1:3
1:3 {6} Grace [be] unto you, and peace,
from God our Father, and [from] the Lord Jesus Christ.
(6) The foundation and the life of
the Church is Christ Jesus given from the Father.
1Co 1:4
1:4 {7} I thank my God always on your
behalf, for the grace of God which is given you by Jesus
Christ;
(7) Going about to condemn many
vices, he begins with a true commendation of their virtues, lest he might
seem after to descend to chiding, being moved with malice or envy: yet in
such a way that he refers all to God as the author of them, and that in
Christ, that the Corinthians might be more ashamed to profane and abuse the
holy gifts of God.
1Co 1:5
1:5 That in every thing ye are enriched
by him, {8} in {d} all utterance, and [in] all
knowledge;
(8) He refers to that by name which
they abused the most.
(d) Seeing that while we live here we know but in
part, and prophesy in part, this word "all" must be limited by the present
state of the faithful: and by "utterance" he does not mean a vain kind of
babbling, but the gift of holy eloquence, which the Corinthians
abused.
1Co 1:6
1:6 {9} Even as the testimony of Christ
was {e} confirmed in you:
(9) He shows that the true use of
these gifts consists in this, that the mighty power of Christ might be set
forth in them, that hereafter it might evidently appear how wickedly they
abused them for glory and ambition.
(e) By those excellent gifts of the
Holy Spirit.
1Co 1:7
1:7 So that ye come behind in no gift;
{10} waiting for the {f} coming of our Lord Jesus
Christ:
(10) He says along the way that
there is no reason why they should be so pleased in those gifts which they
had received, seeing that those were nothing in comparison of those which
are to be looked for.
(f) He speaks of the last coming of Christ.
1Co 1:8
1:8 {11} Who shall also confirm you
unto the end, [that ye may be] {g} blameless in the day of our Lord Jesus
Christ.
(11) He testifies that he hopes that
things go well with them from now on, that they may more patiently abide his
reprehension afterward. And yet together in addition shows, that the
beginning as well as the accomplishing of our salvation is only the work of
God.
(g) He calls them blameless, not whom man never found fault with,
but with whom no man can justly find fault, that is to say, those who are in
Christ Jesus, in whom there is no condemnation. See Lu 1:6 .
1Co 1:9
1:9 God [is] {h} faithful, by whom ye
were called unto the fellowship of his Son Jesus Christ our
Lord.
(h) True and constant, who not only
calls us, but also gives to us the gift of perseverance.
1Co 1:10
1:10 {12} Now I beseech you, brethren,
by the name of our Lord Jesus Christ, that {13} ye all speak the same thing,
and [that] there be no divisions among you; but [that] ye be {i} perfectly
joined together in the same mind and in the same
judgment.
(12) Having made an end of the
preface, he comes to the matter itself, beginning with a most grave
testimony, as though they should hear Christ himself speaking, and not
Paul.
(13) The first part of this epistle, in which his purpose is found,
to call back the Corinthians to brotherly harmony, and to take away all
occasion of discord. So then this first part concerns the taking away of
divisions. Now a division occurs when men who otherwise agree and consent
together in doctrine, yet separate themselves from one another.
(i) Knit
together, as a body that consists of all its parts, fitly knit
together.
1Co 1:11
1:11 {14} For it hath been declared
unto me of you, my brethren, by them [which are of the house] of Chloe, that
there are contentions among you.
(14) He begins his reprehension and
chiding by taking away an objection, because he understood from good
witnesses that there were many factions among them. And in addition he
declares the cause of dissentions, because some depended on one teacher,
some on another, and some were so addicted to themselves that they neglected
all teachers and learned men, calling themselves the disciples of Christ
alone, completely ignoring their teachers.
1Co 1:12
1:12 Now {k} this I say, that every one
of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of
Christ.
(k) The matter I would say to you is
this.
1Co 1:13
1:13 {15} Is Christ divided? was {16}
Paul crucified for you? or were ye {17} baptized in the name of
Paul?
(15) The first reason why divisions
ought to be avoided: because Christ seems by that means to be divide and
torn in pieces, who cannot be the head of two different and disagreeing
bodies, being himself one.
(16) Another reason: because they cannot
without great injury to God so depend on men as on Christ: which thing those
no doubt do who allow whatever some man speaks, and do it for their own
sakes: as these men allowed one and the very same Gospel being uttered by
one man, and did loathe it being uttered by another man. So that these
factions were called by the names of their teachers. Now Paul sets aside his
own name, not simply to grieve no man, but also to show that he does not
plead his own cause.
(17) The third reason taken from the form and end of
baptism, in which we make a promise to Christ, calling also on the name of
the Father, and the Holy Spirit. Therefore although a man does not fall from
the doctrine of Christ, yet if he depends upon certain teachers, and
despises others, he forsakes Christ: for if he holds Christ as his only
master, he would hear him, no matter who Christ taught by.
1Co 1:14
1:14 {18} I thank God that I baptized
none of you, but Crispus and Gaius;
(18) He protests that he speaks so
much the more boldly of these things, because through God's providence, he
is void of all suspicion of gathering disciples to himself, and taking them
from others. By which we may understand, that not the scholars only, but the
teachers also are here reprehended, who gathered flocks separately and for
themselves.
1Co 1:17
1:17 {19} For Christ sent me not to
baptize, but to preach the gospel: {20} not with {l} wisdom of words, lest the
{21} cross of Christ should be made of none effect.
(19) The taking away of an
objection: that he gave not himself to baptize many amongst them: not for
the contempt of baptism, but because he was mainly occupied in delivering
the doctrine, and committed those that received his doctrine to others to be
baptized. And so he declared sufficiently how far he was from all ambition:
whereas on the other hand they, whom he reprehends, as though they gathered
disciples to themselves and not to Christ, bragged most ambitiously of
numbers, which they had baptized.
(20) Now he turns himself to the
teachers themselves, who pleased themselves in brave and glory-seeking
eloquence, to the end that they might draw more disciples after them. He
openly confesses that he was not similar to them, opposing gravely, as it
became an apostle, his example against their perverse judgments: so that
this is another place in this epistle with regard to the observing of a
godly simplicity both in words and sentences in teaching the Gospel.
(l)
With eloquence: which Paul casts off from himself not only as unnecessary,
but also as completely contrary to the office of his apostleship: and yet
Paul had this kind of eloquence, but it was heavenly, not of man, and void
of fancy words.
(21) The reason why he did not use the pomp of words and
fancy speech: because it was God's will to bring the world to his obedience
by that way, by which the most foolish among men might understand that this
work was done by God himself, without the skill of man. Therefore as
salvation is set forth to us in the Gospel by the cross of Christ, which
nothing is more contemptible than, and more far from life, so God would have
the manner of the preaching of the cross, most different from those means
with which men do use to draw and entice others, either to hear or believe:
therefore it pleased him by a certain kind of most wise folly, to triumph
over the most foolish wisdom of the world, as he had said before by Isaiah
that he would. And by this we may gather that both these teachers who were
puffed up with ambitious eloquence, and also their hearers, strayed far away
from the goal and mark of their calling.
1Co 1:18
1:18 For the {m} preaching of the cross
is to them that perish foolishness; but unto us which are saved it is the {n}
power of God.
(m) The preaching of Christ
crucified, or the type of speech which we use.
(n) It is that in which he
declares his marvellous power in saving his elect, which would not so
evidently appear if it depended upon any help of man, for if it did man
might attribute that to himself which is to be attributed only to the cross
of Christ.
1Co 1:19
1:19 {22} For it is written, I will
destroy the wisdom of the wise, and will bring to nothing the understanding of
the prudent.
(22) The apostle proves that this
should not seem strange, seeing that it was foretold so long before, and
declares further that God often punishes the pride of the world in such a
way, which so pleases itself in its own wisdom: and therefore that it is
vain, indeed a thing of no value, and such as God rejects as unprofitable,
which they so carefully laboured for, and considered to be so
important.
1Co 1:20
1:20 Where [is] the wise? where [is]
the {o} scribe? where [is] the {p} disputer of this world? hath not God made
foolish the wisdom of this world?
(o) Where are you, O you learned
fellow, and you that spend your days in turning your books?
(p) You that
spend all your time in seeking out the secret things of this world, and in
expounding all hard questions: and thus he triumphs against all the men of
this world, for there was not one of them that could so much as dream of
this secret and hidden mystery.
1Co 1:21
1:21 {23} For after that in the {q}
wisdom of God the {r} world by wisdom knew not God, {24} it pleased God by the
{s} foolishness of preaching to save them that believe.
(23) He shows that the pride of men
was worthily punished by God, because they could not behold God, as they
properly should have, in the most clear mirror of the wisdom of the world,
and this wisdom is the workmanship of the world.
(q) By the world he
means all men who are not born again, but remain as they were, when they
were first born.
(r) In the workmanship of this world, which has the
marvellous wisdom of God engraved on it, so that every man may behold
it.
(24) The goodness of God is wonderful, for while he goes about to
punish the pride of this world, he is very provident and careful for the
salvation of it, and teaches men to become fools, so that they may be wise
to God.
(s) So he calls the preaching of the Gospel, as the enemies
supposed it to be: but in the mean time he taunts those very sharply who had
rather charge God with folly than acknowledge their own, and crave pardon
for it.
1Co 1:22
1:22 {25} For the Jews require a sign,
and the Greeks seek after wisdom:
(25) A declaration of that which he
said: that the preaching of the Gospel is foolish. It is foolish, he says,
to those whom God has not endued with new light, that is to say, to all men
being considered in themselves: for the Jews require miracles, and the
Greeks arguments, which they may comprehend by their intellect and wisdom:
and therefore they do not believe the Gospel, and also mock it. Nonetheless,
in this foolish preaching there is the great power and wisdom of God, but
such that only those who are called perceive: God showing most plainly, that
even then when mad men think him most foolish, he is far wiser than they
are, and that he surmounts all their might and power, when he uses most vile
and abject things, as it has appeared in the fruit of the preaching of the
Gospel.
1Co 1:26
1:26 {26} For ye see your {t} calling,
brethren, how that not many wise men {u} after the flesh, not many mighty, not
many noble, [are called]:
(26) A confirmation taken from those
things which came to pass at Corinth, where the church especially consisted
of the lowly and common people, insomuch that the philosophers of Greece
were driven to shame when they saw that they could do nothing with their
wisdom and eloquence in comparison with the apostles, whom nonetheless they
called idiots and unlearned. And in this he beats down their pride: for God
did not prefer them before those noble and wise men so that they should be
proud, but that they might be constrained, whether they wished to or not, to
rejoice in the Lord, by whose mercy, although they were the most abject of
all, they had obtained in Christ both this wisdom as well as all things
necessary to salvation.
(t) What way the Lord has taken in calling
you.
(u) After that type of wisdom which men consider to be important, as
though there were none else: but because they are carnal, they do not know
spiritual wisdom.
1Co 1:28
1:28 And base things of the world, and
things which are despised, hath God chosen, [yea], and things which {x} are
not, to bring to {y} nought things that are:
(x) Which in man's judgment are
almost nothing.
(y) To show that they are vain and unprofitable, and
worth nothing. See Geneva "Ro 3:31"
1Co 1:29
1:29 That no {z} flesh should glory in
his presence.
(z) "Flesh" is often, as we see,
taken for the whole man: and he uses this word "flesh" very well, to
contrast the weak and miserable condition of man with the majesty of
God.
1Co 1:30
1:30 But {a} of him are ye in Christ
Jesus, {27} who of God is made unto us wisdom, and righteousness, and
sanctification, and redemption:
(a) Whom he cast down before, now he
lifts up, indeed, higher than all men: yet in such a way that he shows them
that all their worthiness is outside of themselves, that is, it stands in
Christ, and that of God.
(27) He teaches that especially and above all
things, the Gospel ought not to be condemned, seeing that it contains the
principal things that are to be desired, that is, true wisdom, the true way
to obtain righteousness, the true way to live honestly and godly, and the
true deliverance from all miseries and calamities.
1Co 1:31
1:31 That, according as it is written,
{b} He that glorieth, let him glory in the Lord.
(b) Let him yield all to God and
give him thanks: and so by this place is man's free will beaten down, which
the papists so dream about.
1Co 2:1
2:1 And {1} I, brethren, when I came to
you, came not with excellency of speech or of wisdom, declaring unto you the
{a} testimony of God.
(1) He returns to 1Co 1:17 , that is
to say, to his own example: confessing that he did not use among them either
excellency of words or enticing speech of man's wisdom, but with great
simplicity of speech both knew and preached Jesus Christ crucified, humbled
and abject, with regard to the flesh.
(a) The Gospel.
1Co 2:2
2:2 For I {b} determined not to know
any thing among you, save Jesus Christ, and him
crucified.
(b) I did not profess any knowledge
but the knowledge of Christ and him crucified.
1Co 2:3
2:3 And I was with you in {c} weakness,
and in fear, and in much trembling.
(c) He contrasts weakness with
excellency of words, and therefore joins with it fear and trembling, which
are companions of true modesty, not such fear and trembling as terrify the
conscience, but such as are contrary to vanity and pride.
1Co 2:4
2:4 And my speech and my preaching
[was] not with enticing words of man's wisdom, {2} but in {d} demonstration of
the Spirit and of power:
(2) He turns now to the commendation
of his ministry, which he had granted to his adversaries: for his strength
and power, which they knew well enough, was so much the more excellent
because it had no worldly help behind it.
(d) By "demonstration" he means
such a proof as is made by reasons both certain and necessary.
1Co 2:5
2:5 {3} That your faith should not
stand in the wisdom of men, but in the power of God.
(3) And he tells the Corinthians
that he did it for their great profit, because they might by this know
manifestly that the Gospel was from heaven. Therefore he privately rebukes
them, because in vainly seeking to be noticed, they willingly deprived
themselves of the greatest help of their faith.
1Co 2:6
2:6 {4} Howbeit we speak wisdom among
them that are {e} perfect: yet not the wisdom of this world, nor of the {f}
princes of this world, that come to nought:
(4) Another argument taken from the
nature of the thing, that is, of the Gospel, which is true wisdom, but known
only to those who are desirous of perfection: and it is unsavoury to those
who otherwise excel in the world, but yet vainly and frailly.
(e) They
are called perfect here, not who had already gotten perfection, but those
who are striving for it, as in Php 3:15 : so that perfect is contrasted with
weak.
(f) Those that are wiser, richer, or mightier than other men
are.
1Co 2:7
2:7 {5} But we speak the wisdom of God
in a {g} mystery, [even] the hidden [wisdom], {6} which God ordained before
the world unto our glory:
(5) He shows the reason why this
wisdom cannot be perceived by those excellent worldly intellects: that is,
because it is indeed so deep that they cannot attain to it.
(g) Which men
could not so much as dream of.
(6) He takes away an objection: if it is
so hard, when and how is it known? God, he says, determined with himself
from the beginning, that which his purpose was to bring forth at this time
out of his secrets, for the salvation of men.
1Co 2:8
2:8 {7} Which none of the princes of
this world knew: for had they known [it], they would not have crucified the
{h} Lord of glory.
(7) He takes away another objection:
why then, how comes it to pass that this wisdom was so rejected by men of
the highest authority, that they crucified Christ himself? Paul answers:
because they did not know Christ such as he was.
(h) That mighty God,
full of true majesty and glory: now this place has in it a most evident
proof of the divinity of Christ, and of the joining of the two natures in
one in him, which has this in it, that which is proper to the manhood alone
is confirmed of the Godhead joined with the manhood. This type of speech is
called, by the old fathers, a making common of things belonging to someone
with another to whom they do not belong.
1Co 2:9
2:9 {8} But as it is written, Eye hath
not seen, nor ear heard, neither have entered into the {i} heart of man, the
things which God hath prepared for them that love him.
(8) Another objection: but how could
it be that those intelligent men could not perceive this wisdom? Paul
answers: because we preach those things which surpass all man's
understanding.
(i) Man cannot so much as think of them, much less
conceive them with his senses.
1Co 2:10
2:10 {9} But God hath revealed [them]
unto us by his Spirit: for the Spirit {k} searcheth all things, yea, the deep
things of God.
(9) A question: if it surpasses the
capacity of men, how can it be understood by any man, or how can you declare
and preach it? By a special enlightening of God's Spirit, with which whoever
is inspired, he can enter even into the very secrets of God.
(k) There is
nothing so secret and hidden in God, but the Spirit of God penetrates
it.
1Co 2:11
2:11 {10} For what man knoweth the
things of a man, save the {l} spirit of man which is in him? even so the
things of God knoweth no man, but the Spirit of God.
(10) He sets it forth in comparison,
which he spoke by the inspiration of the Sprit. As the power of man's
intellect searches out things pertaining to man, so does our mind by the
power of the Holy Spirit understand heavenly things.
(l) The mind of man
which is endued with the ability to understand and judge.
1Co 2:12
2:12 Now we have received, not the {m}
spirit of the world, but the spirit which is of God; {11} that we might {n}
know the things that are freely given to us of God.
(m) The Spirit which we have
received does not teach us things of this world, but lifts us up to God, and
this verse teaches us the opposite of what the papists teach: what faith is,
from where it comes, and from what power it originates.
(11) That which
he spoke generally, he confines now to those things which God has opened to
us of our salvation in Christ: so that no man should separate the Spirit
from the preaching of the word and Christ: or should think that those
fanciful men are governed by the Spirit of God, who wandering besides the
word, thrust upon us their vain imaginations for the secrets of God.
(n)
This word "know" is taken here in its proper sense for true knowledge, which
the Spirit of God works in us.
1Co 2:13
2:13 {12} Which things also we speak,
not in the words which man's wisdom teacheth, but which the Holy Ghost
teacheth; {o} comparing spiritual things with spiritual.
(12) Now he returns to his purpose,
and concludes the argument which he began in verse six 1Co 2:6 , and it is
this: the words must be applied to the matter, and the matter must be set
forth with words which are proper and appropriate for it: now this wisdom is
spiritual and not from man, and therefore it must be delivered by a
spiritual type of teaching, and not by enticing words of man's eloquence, so
that the simple, and yet wonderful majesty of the Holy Spirit may appear in
it.
(o) Applying the words to the matter, that is, that as we teach
spiritual things, so must our type of teaching be spiritual.
1Co 2:14
2:14 {13} But the {p} natural man
receiveth not the things of the Spirit of God: for they are foolishness unto
him: neither can he know [them], because they are {q} spiritually
discerned.
(13) Again he anticipates an offence
or stumbling block: how does it come to pass that so few allow these things?
This is not to be marvelled at, the apostle says, seeing that men in their
natural powers (as they call them) are not endued with that faculty by which
spiritual things are discerned
(which faculty comes another way) and
therefore they consider spiritual wisdom as folly: and it is as if he should
say, "It is no marvel that blind men cannot judge of colours, seeing that
they lack the light of their eyes, and therefore light is to them as
darkness."
(p) The man that has no further light of understanding, than
that which he brought with him, even from his mother's womb, as Jude defines
it; Jude 19 .
(q) By the power of the Holy Spirit.
1Co 2:15
2:15 {14} But he that is spiritual {r}
judgeth all things, yet {15} he himself is judged of {s} no
man.
(14) He amplifies the matter by
opposites.
(r) Understands and discerns.
(15) The wisdom of the flesh,
Paul says, determines nothing certainly, no not in its own affairs, much
less can it discern strange, that is, spiritual things. But the Spirit of
God, with which spiritual men are endued, can by no means be deceived, and
therefore be reproved by any man.
(s) Of no man: for when the prophets
are judged of the prophets, it is the Spirit that judges, and not the
man.
1Co 2:16
2:16 {16} For who hath known the mind
of the Lord, that he may {t} instruct him? But we have {u} the mind of
Christ.
(16) A reason from the former
saying: for he is called spiritual, who has learned that by the power of the
Spirit, which Christ has taught us. Now if that which we have learned from
that Master could be reproved by any man, he must be wiser than God:
whereupon it follows that they are not only foolish, but also wicked, who
think that they can devise something that is either more perfect, or that
they can teach the wisdom of God a better way than those knew or taught who
were undoubtedly endued with God's Spirit.
(t) Lay his head to his, and
teach him what he should do.
(u) We are endued with the Spirit of Christ,
who opens to us those secrets which by all other means are unsearchable, and
also any truth at all.
1Co 3:1
3:1 And {1} I, brethren, could not
speak unto you as unto spiritual, but as unto {a} carnal, [even] as unto babes
in Christ.
(1) Having declared the worthiness
of heavenly wisdom, and of the Gospel, and having generally condemned the
blindness of man's mind, now at length he applies it particularly to the
Corinthians, calling them carnal, that is, those in whom the flesh still
prevails against the Spirit. And he brings a twofold testimony of it: first,
because he had proved them to be such, in so much that he dealt with them as
he would with ignorant men, and those who are almost babes in the doctrine
of godliness, and second, because they showed indeed by these dissensions,
which sprang up by reason of the ignorance of the power of the Spirit, and
heavenly wisdom, that they had profited very little or nothing.
(a) He
calls them carnal, who are as yet ignorant, and therefore to express it
better, he calls them "babes".
1Co 3:2
3:2 I have fed you with milk, and not
with {b} meat: for hitherto ye were not {c} able [to bear it], neither yet now
are ye able.
(b) Substantial meat, or strong
meat.
(c) To be fed by me with substantial meat: therefore as the
Corinthians grew up in age, so the apostle nourished them by teaching, first
with milk, then with strong meat. The difference was only in the manner of
teaching.
1Co 3:3
3:3 For ye are yet carnal: for whereas
[there is] among you envying, and strife, and divisions, are ye not carnal,
and walk as {d} men?
(d) Using the tools of man's
intellect and judgment.
1Co 3:5
3:5 {2} Who then is Paul, and who [is]
Apollos, but ministers by whom ye believed, even as the Lord gave to every
man?
(2) After he has sufficiently
reprehended ambitious teachers, and those who foolishly esteemed them, now
he shows how the true ministers are to be esteemed, that we do not attribute
to them more or less than we ought to do. Therefore he teaches us that they
are those by whom we are brought to faith and salvation, but yet as the
ministers of God, and such as do nothing of themselves, but God so working
by them as it pleases him to furnish them with his gifts. Therefore we do
not have to regard or consider what minister it is that speaks, but what is
spoken: and we must depend only upon him who speaks by his servants.
1Co 3:6
3:6 {3} I have planted, Apollos
watered; but God gave the increase.
(3) He beautifies the former
sentence, with two similarities: first comparing the company of the faithful
to a field which God makes fruitful, when it is sown and watered through the
labour of his servants. Second, be comparing it to a house, which indeed the
Lord builds, but by the hands of his workmen, some of whom he uses in laying
the foundation, others in building it up. Now, both these similarities are
for this purpose, to show that all things are wholly accomplished only by
God's authority and might, so that we must only have an eye to him.
Moreover, although God uses some in the better part of the work, we must not
therefore condemn others, in respect of them, and much less may we divide or
set them apart (as these factious men did) seeing that all of them labour in
God's business. They work in such a way, that they serve to finish the very
same work, although by a different manner of working, in so much that they
all need one another's help.
1Co 3:9
3:9 For we are {e} labourers together
with God: ye are God's husbandry, [ye are] God's
building.
(e) Serving under him: now they who
serve under another do nothing by their own strength, but as it is given
them of grace, which grace makes them fit for that service. See 1Co 15:10,
2Co 3:6 . All the increase that comes by their labour proceeds from God in
such a way that no part of the praise of it may be given to the
servant.
1Co 3:10
3:10 According to the grace of God
which is given unto me, as a wise masterbuilder, I have laid the foundation,
and another buildeth thereon. {4} But let every man take heed how he buildeth
thereupon.
(4) Now he speaks to the teachers
themselves, who succeeded him in the church of Corinth, and in this regard
to all that were after or will be pastors of congregations, seeing that they
succeed into the labour of the apostles, who were planters and chief
builders. Therefore he warns them first that they do not persuade themselves
that they may build after their own fantasy, that is, that they may propound
and set forth anything in the Church, either in matter, or in type of
teaching, different from the apostles who were the chief builders.
1Co 3:11
3:11 {5} For other foundation can no
man lay than that is laid, which is Jesus Christ.
(5) Moreover, he shows what this
foundation is, that is, Christ Jesus, from whom they may not turn away in
the least amount in the building up of this building.
1Co 3:12
3:12 {6} Now if any man build upon this
foundation gold, silver, precious stones, wood, hay,
stubble;
(6) Thirdly he shows that they must
take heed that the upper part of the building is answerable to the
foundation. That is that admonitions, exhortations, and whatever pertains to
the edifying of the flock, is answerable to the doctrine of Christ, in the
matter as well as in form. This doctrine is compared to gold, silver, and
precious stones: of which material Isaiah also and John in the Revelation
build the heavenly city. And to these are the opposites, wood, hay, stubble,
that is to say, curious and vain questions or decrees: and to be short, all
the type of teaching which serves to vain show. For false doctrines, of
which he does not speak here, are not correctly said to be built upon this
foundation, unless perhaps in show only.
1Co 3:13
3:13 {7} Every man's work shall be made
manifest: for the day shall declare it, because it shall be revealed by fire;
and the fire shall try every man's work of what sort it
is.
(7) He testifies, as indeed it truly
is, that all are not good builders, not even all of those who stand upon
this one and only foundation. However, this work of evil builders, he says,
stands for a season, yet it will not always deceive, because the light of
the truth appearing at length, as day, will dissolve this darkness, and show
what it is. And as that stuff is tried by the fire, whether it is good or
not, so will God in his time, by the touch of his Spirit and word, try all
buildings, and so will it come to pass, that those which are found pure and
sound, will still continue so, to the praise of the workmen. But they that
are otherwise will be consumed and vanish away, and so will the workman be
frustrated of the hope of his labour, who pleased himself in a thing of
nothing.
1Co 3:15
3:15 If any man's work shall be burned,
he shall suffer loss: but {8} he himself shall be saved; yet so as by
fire.
(8) He does not take away the hope
of salvation from the unskilful and foolish builders, who hold fast the
foundation, of which sort were those rhetoricians, rather than the pastors
of Corinth. However, he adds an exception, that they must nonetheless suffer
this trial of their work, and also abide the loss of their vain
labours.
1Co 3:16
3:16 {9} Know ye not that ye are the
temple of God, and [that] the Spirit of God dwelleth in
you?
(9) Continuing still in the metaphor
of building, he teaches us that this ambition is not only vain, but also
sacrilegious: for he says that the Church is as it were the Temple of God,
which God has as it were consecrated to himself by his Spirit. Then turning
himself to these ambitious men, he shows that they profane the Temple of
God, because those vain arts in which they please themselves so much are, as
he teaches, many pollutions of the holy doctrine of God, and the purity of
the Church. This wickedness will not go unpunished.
1Co 3:17
3:17 If any man {f} defile the temple
of God, him shall God destroy; for the temple of God is holy, which [temple]
ye are.
(f) Defiles it and makes it unclean,
being holy: and surely they do defile it, by Paul's judgment, who by fleshly
eloquence defile the purity of the Gospel.
1Co 3:18
3:18 {10} Let no man deceive himself.
If any man among you seemeth to be wise in this world, let him become a fool,
that he may be wise.
(10) He concludes by the opposite,
that they profess pure wisdom in the Church of God, who refuse and cast away
all those vanities of men. Further, if they are mocked by the world, it is
sufficient for them that they are wise according to the wisdom of God, and
as he will have them to be wise.
1Co 3:19
3:19 For the wisdom of this world is
foolishness with God. For it is written, He {g} taketh the wise in their own
craftiness.
(g) Be they ever so crafty, yet the
Lord will take them when he will discover their treachery.
1Co 3:21
3:21 {11} Therefore let no man {h}
glory in men. For all things are {i} yours;
(11) He returns to the proposition
of the second verse, first warning the hearers, that from now on they do not
esteem as lords those whom God has appointed to be ministers and not lords
of their salvation. This is done by those that depend upon men, and not upon
God that speaks by them.
(h) Please himself.
(i) Helps, appointed for
your benefit.
1Co 3:22
3:22 Whether Paul, or Apollos, or
Cephas, or the {12} world, or life, or death, or things present, or things to
come; all are yours;
(12) He passes from the persons to
the things themselves, that his argument may be more forcible. Indeed, he
ascends from Christ to the Father, to show that we rest ourselves not in
Christ himself, in that he is man, but because he carries us up even to the
Father, as Christ witnesses of himself everywhere that he was sent by his
Father, that by this band we may be all united with God himself.
1Co 4:1
4:1 Let {1} a {a} man so account of us,
as of the ministers of Christ, and stewards of the mysteries of
God.
(1) He concludes the duty of the
hearers towards their ministers: that they do not esteem them as lords. Yet
nonetheless they are to give ear to them, as to those that are sent from
Christ. Sent I say to this end and purpose, that they may receive as it were
at their hands the treasure of salvation which is drawn out of the secrets
of God.
(a) Every man.
1Co 4:2
4:2 {2} Moreover it is required in
stewards, that a man be found faithful.
(2) Last of all, he warns the
ministers that they also do not behave themselves as lords, but as faithful
servants, because they must render an account of their stewardship to
God.
1Co 4:3
4:3 {3} But with me it is a very small
thing that I should be judged of you, {4} or of man's {b} judgment: yea, {5} I
judge not mine own self.
(3) In reprehending others, he sets
himself for an example, and anticipates an objection. Using the gravity of
an apostle, he shows that he does not care for the contrary judgments that
those have of him, in that they esteemed him as a vile person, because he
did not set forth himself as they did. And he brings good reasons why he was
not moved with the judgments which they had of him.
(4) First, because
that which men judge in these cases of their own brains is not to be
considered any more than when the unlearned judge of wisdom.
(b)
Literally, "day", after the manner of Cilician speech.
(5) Secondly, he
says, how can you judge how much or how little I am to be made responsible
for, seeing that I myself who know myself better than you do, and who dare
profess that I have walked in my calling with a good conscience, dare not
yet nonetheless claim anything to myself. Nonetheless, I know that I am not
blameless: much less therefore should I flatter myself as you do.
1Co 4:4
4:4 For I know nothing by myself; yet
am I not hereby justified: but he that judgeth me is the {c}
Lord.
(c) I submit myself to the Lord's
judgment.
1Co 4:5
4:5 {6} Therefore judge nothing before
the time, until the Lord come, who both will bring to light the hidden things
of darkness, and will make manifest the counsels of the hearts: and then shall
every man have {d} praise of God.
(6) A third reason proceeding from a
conclusion, as it were, out of the former reasons. It is God's office to
esteem every man according to his value, because he knows the secrets of the
heart, which men for the most part are ignorant of. Therefore this judgment
does not pertain to you.
(d) One could not be praised above the rest,
without the others being blamed: and he mentions praise rather than lack of
praise, because the beginning of this dispute was this, that they gave more
to some men than was appropriate.
1Co 4:6
4:6 {7} And these things, brethren, I
have in a figure transferred to myself and [to] Apollos for your sakes; that
ye might learn {e} in us not to think [of men] above that which is written,
that no one of you be puffed up for one against another.
(7) Having rejected their judgment,
he sets forth himself again as a singular example of modesty, as one who
concealed in this epistle those factious teacher's names, did not hesitate
to put down his own name and Apollos' in their place, and took upon him as
it were their shame. And this shows how far was he from preferring himself
to any.
(e) By our example, who choose rather to take other men's faults
upon us, than to find fault with any by name.
1Co 4:7
4:7 {8} For who maketh thee to differ
[from another]? and what hast thou that thou didst not receive? now if thou
didst receive [it], why dost thou glory, as if {f} thou hadst not received
[it]?
(8) He shows a good way to bridle
pride. First, if you consider how it is wrong for you to exclude yourself
from the number of others, seeing you are a man yourself. Second, if you
consider that even though you have something more than other men have, yet
you only have it by God's bountifulness. And what wise man is he that will
brag of another's goodness, and that against God?
(f) There is nothing
then in us by nature that is worthy of commendation: but all that we have,
we have it of grace, which the Pelegians and semi-Pelegians will not
confess.
1Co 4:8
4:8 {9} Now ye are full, now ye are
rich, ye have reigned as kings without us: and I would to God ye did reign,
that we also might reign with you.
(9) He descends to a most grave
mockery, to cause those glory-seeking men to blush, even though they did not
want to.
1Co 4:9
4:9 For I think that God hath set forth
us the apostles last, as it were appointed to death: for we are made a {g}
spectacle unto the world, and to angels, and to men.
(g) He that thinks that Paul and the
pope are alike, who lyingly boasts that he is his successor, let him compare
the delicacies of the popish court with Paul's state as we see it
here.
1Co 4:13
4:13 Being defamed, we intreat: we are
made as the {h} filth of the world, [and are] the offscouring of all things
unto this day.
(h) Such as is gathered together by
sweeping.
1Co 4:14
4:14 {10} I write not these things to
shame you, but as my beloved sons I warn [you].
(10) Moderating the sharpness of his
mockery, he puts them in mind to remember of whom they were begotten in
Christ, and that they should not doubt to follow him for an example. Even
though he seems vile according to the outward show in respect of others, yet
he is mighty by the efficacy of God's Spirit, as had been shown among
themselves.
1Co 4:17
4:17 For this cause have I sent unto
you Timotheus, who is my beloved son, and faithful in the Lord, who shall
bring you into remembrance of my {i} ways which be in Christ, as I teach every
where in every church.
(i) What way and rule I follow
everywhere in teaching the churches.
1Co 4:18
4:18 {11} Now some are puffed up, as
though I would not come to you.
(11) Last of all he descends also to
apostolic threatenings, but yet chiding them as a father, lest by their
disorder he was forced to come to punish some among them.
1Co 4:19
4:19 But I will come to you shortly, if
the Lord will, and will know, not the {k} speech of them which are puffed up,
but the power.
(k) By words, he means their fancy
and elaborate type of eloquence, which he contrasts with the power of the
Holy Spirit.
1Co 4:21
4:21 {12} What will ye? shall I come
unto you with a rod, or in love, and [in] the {l} spirit of
meekness?
(12) A passing over to another part
of this epistle, in which he reprehends most sharply a very odious offence,
showing the use of ecclesiastical correction.
(l) Acting meekly towards
you.
1Co 5:1
5:1 It is {1} reported commonly [that
there is] fornication among you, and such fornication as is not so much as
named among the Gentiles, that one should have his father's
wife.
(1) They are greatly to be
reprehended who by allowing wickedness, set forth the Church of God to be
mocked and scorned by infidels.
1Co 5:2
5:2 {2} And ye are puffed up, and have
not rather mourned, that he that hath done this deed might be taken away from
among you.
(2) There are none more proud than
they that least know themselves.
1Co 5:3
5:3 {3} For I verily, as absent in
body, but present in {a} spirit, have judged already, as though I were
present, [concerning] him that hath so done this deed,
(3) Excommunication ought not to be
committed to one man's power, but must be done by the authority of the whole
congregation, after the matter is diligently examined.
(a) In mind,
thought, and will.
1Co 5:4
5:4 In the {b} name of our Lord Jesus
Christ, when ye are gathered together, and my spirit, {4} with the power of
our Lord Jesus Christ,
(b) Calling upon Christ's
name.
(4) There is no doubt that the judgment is ratified in heaven, in
which Christ himself sits as Judge.
1Co 5:5
5:5 {5} To {c} deliver such an one unto
Satan for the {6} destruction of the flesh, that the spirit may be saved in
the day of the Lord Jesus.
(5) The one who is excommunicated is
delivered to the power of Satan, in that he is cast out of the house of
God.
(c) What it is to be delivered to Satan the Lord himself declares
when he says, "Let him be unto thee as a heathen and publican"; Mt 18:17 .
That is to say, to be disfranchised and put out of the right and privileges
of the city of Christ, which is the Church, outside of which Satan is lord
and master.
(6) The goal of excommunication is not to cast away the
excommunicate that he should utterly perish, but that he may be saved, that
is, that by this means his flesh may be tamed, that he may learn to live to
the Spirit.
1Co 5:6
5:6 {7} Your glorying {d} [is] not
good. Know ye not that a little leaven leaveneth the whole
lump?
(7) Another goal of excommunication
is that others are not infected, and therefore it must of necessity be
retained in the Church, so that one is not infected by the other.
(d) Is
nothing and not grounded upon good reason, as though you were excellent, and
yet there is such wickedness found among you.
1Co 5:7
5:7 {8} Purge out therefore the old
leaven, that ye may be a new {e} lump, as ye are unleavened. For even Christ
our {f} passover is sacrificed for us:
(8) By alluding to the ceremony of
the passover, he exhorts them to cast out that unclean person from among
them. In times past, he says, it was not lawful for those who celebrated the
passover to eat unleavened bread, insomuch that he was held as unclean and
unworthy to eat the passover, whoever had but tasted of leaven. Now our
whole life must be as it were the feast of unleavened bread, in which all
they that are partakers of that immaculate lamb which is slain, must cast
out both of themselves, and also out of their houses and congregations, all
impurity.
(e) By lump he means the whole body of the Church, every member
of which must be unleavened bread, that is, be renewed in spirit, by
plucking away the old corruption.
(f) The Lamb of our passover.
1Co 5:8
5:8 Therefore let us keep the {g}
feast, not with old leaven, neither with the leaven of malice and wickedness;
but with the unleavened [bread] of sincerity and truth.
(g) Let us lead our whole life as it
were a continual feast, honestly and uprightly.
1Co 5:9
5:9 {9} I wrote unto you in an epistle
not to company with fornicators:
(9) Now he speaks more generally:
and that which he spoke before of the incestuous person he shows that it
pertains to others, who are known to be wicked and those who through their
wicked life are a slander to the Church, who ought also by lawful order be
cast out of the community of the Church. And making mention of eating meals,
either he means that feast of love at which the supper of the Lord was
received, or else their common usage and manner of life. And this is to be
properly understood, lest any man should think that either matrimony was
broken by excommunication, or such duties hindered and cut off by it, as we
owe one to another: children to their parents, subjects to their rulers,
servants to their masters, and neighbour to neighbour, to win one another to
God.
1Co 5:10
5:10 Yet not {h} altogether with the
fornicators of this world, or with the covetous, or extortioners, or with
idolaters; for then must ye needs go out of the world.
(h) If you should utterly abstain
from such men's company, you should go out of the world. Therefore I speak
of those who are in the very bosom of the Church, who must be brought back
into order by discipline, and not of those who are outside of the Church,
with whom we must labour by all means possible, to bring them to
Christ.
1Co 5:12
5:12 {10} For what have I to do to
judge them also that are without? do not ye judge them that are
within?
(10) Those who are false brethren
ought to be cast out of the congregation. As for those who are outside of
it, they must be left to the judgment of God.
1Co 6:1
6:1 Dare {1} {a} any of you, having a
matter against another, go to law {b} before the unjust, {2} and not before
the saints?
(1) The third question is of civil
judgments. Whether it is lawful for one of the faithful to draw another of
the faithful before the judgment seat of an infidel? He answers that is not
lawful because it is an offence for the faithful to do this, for it is not
evil in itself that a matter be brought before the judgment seat, even of an
infidel.
(a) As if he said, "Have you become so impudent, that you are
not ashamed to make the Gospel a laughing stock to profane men?"
(b)
Before the unjust.
(2) He adds that he does not forbid that one neighbour
may go to law with another, if need so require, but yet under holy
judges.
1Co 6:2
6:2 {3} Do ye not know that the saints
shall judge the world? and if the world shall be judged by you, are ye
unworthy to judge the smallest matters?
(3) He gathers by a comparison that
the faithful cannot seek to be judged by infidels, without great injury done
to the saints, seeing that God himself will make the saints judges of the
world, and of the devils, with his Son Christ. Much more ought they to judge
these light and final causes which may be by equity, and good conscience
determined.
1Co 6:4
6:4 {4} If then ye have {c} judgments
of things pertaining to this life, set them to judge who are {d} least
esteemed in the church.
(4) The conclusion, in which he
prescribes a remedy for this wrong: that is, if they end their private
affairs between themselves by chosen arbiters out of the Church: for which
matter and purpose, the least of you, he says, is sufficient. Therefore he
does not condemn judgment seats, but shows what is expedient for the
circumstance of the time, and that without any diminishing of the right of
the magistrate. For he does not speak of judgments, which are practised
between the faithful and the infidels, neither of public judgments, but of
controversies which may be ended by private arbiters.
(c) Courts and
places of judgments.
(d) Even the most abject among you.
1Co 6:5
6:5 {5} I speak to your shame. Is it
so, that there is not a wise man among you? no, not one that shall be able to
judge between his brethren?
(5) He applies the general
proposition to a particular, always calling them back to this, to take away
from them the false opinion of their own excellency from where all these
evils sprang.
1Co 6:7
6:7 {6} Now therefore there is utterly
a {e} fault among you, because ye go to law one with another. {7} Why do ye
not rather take wrong? why do ye not rather [suffer yourselves to] be
defrauded?
(6) Now he goes further also, and
even though by granting them private arbiters out of the congregation of the
faithful, he does not simply condemn, but rather establishes private
judgments, so that they are exercise without offence. Yet he shows that if
they were such as they ought to be, and as it were to be wished, they should
not need to use that remedy either.
(e) A weakness of mind which is said
to be in those that allow themselves to be overcome by their lusts, and it
is a fault that differs greatly from temperance and moderation: so that he
nips those who could not endure an injury done to them.
(7) This pertains
chiefly to the other part of the reprehension, that is, that they went to
law even under infidels, whereas they should rather have suffered any loss,
than to have given that offence. But yet this is generally true, that we
ought rather to depart from our right, than try the uttermost of the law
hastily, and upon an affection to revenge an injury. But the Corinthians
cared for neither, and therefore he says that they must repent, unless they
will be shut out of the inheritance of God.
1Co 6:9
6:9 Know ye not that the unrighteous
shall not inherit the kingdom of God? {8} Be not deceived: neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of
themselves with mankind,
(8) Now he prepares himself to pass
over to the fourth treatise of this epistle, which concerns other matters,
concerning this matter first, how men may well use a woman or not. And this
question has three parts: fornication, matrimony, and a single life. As for
fornication, he utterly condemns it. And marriage he commands to some, as a
good and necessary remedy for them: to others he leaves is free. And others
he dissuades from it, not as unlawful, but as inconvenient, and that not
without exception. As for singleness of life (under which also I comprehend
virginity) he enjoins it to no man: yet he persuades men to it, but not for
itself, but for another respect, neither to all men, nor without exception.
And being about to speak against fornication, he begins with a general
reprehension of those vices, with which that rich and riotous city most
abounded: warning and teaching them earnestly, that repentance is
inseparable joined with forgiveness of sins, and sanctification with
justification.
1Co 6:11
6:11 And such were some of you: but ye
are washed, but ye are sanctified, but ye are justified in the {f} name of the
Lord Jesus, and by the Spirit of our God.
1Co 6:12
6:12 {9} {g} All things are lawful unto
me, but all things are not expedient: all things are lawful for me, but I will
not be brought under the {h} power of any.
(9) Secondly, he shows that the
Corinthians offend in small matters. First, because they abused them. Next,
because they used indifferent things, without any discretion, seeing the use
of them ought to be brought to the rule of charity. And that he does not use
them correctly, who immoderately abuses them, and so becomes a slave to
them.
(g) Whatever: but this general word must be restrained to things
that are indifferent.
(h) He is in subjection to things that are
indifferent, whoever he is that thinks he may not be without them. And this
is a flattering type of slavery under a pretence of liberty, which seizes
upon such men.
1Co 6:13
6:13 {10} Meats for the belly, and the
belly for meats: but God shall destroy both it and them. Now the body [is] not
for fornication, but for the Lord; and the Lord for the
body.
(10) Secondly, because they counted
many things as indifferent which were of themselves unlawful, as
fornication, which they numbered among mere natural and lawful desires, as
well as food and drink. Therefore the apostle shows that they are utterly
unlike: for foods, he says, were made for the necessary use of man's life
which is not perpetual: for both foods, and all this manner of nourishing,
are quickly abolished. But we must not so think of the uncleanness of
fornication, for which the body is not made, but on the other hand is
ordained to purity, as appears by this, that is consecrated to Christ, even
as Christ also is given us by his Father to enliven our bodies with that
power with which he also rose again.
1Co 6:15
6:15 {11} Know ye not that your bodies
are the members of Christ? shall I then take the members of Christ, and make
[them] the members of an harlot? God forbid.
(11) A declaration of the former
argument by opposites, and the application of it.
1Co 6:16
6:16 {12} What? know ye not that he
which is joined to an harlot is one body? for {i} two, saith he, shall be one
flesh.
(12) A proof of the same argument: a
harlot and Christ are completely contrary, so are the flesh and the Spirit.
Therefore he that is one with a harlot (which is done by sexual intercourse
with their bodies) cannot be one with Christ, which unity is pure and
spiritual.
(i) Moses does not speak these words about fornication, but
about marriage: but seeing that fornication is the corruption of marriage,
and both of them are a carnal and fleshly copulation, we cannot say that the
apostle abuses his testimony. Again, Moses does not have this word "two",
but it is very well expressed both here and in Mt 19:5 , because he speaks
only of man and wife: whereupon the opinion of those that vouch it to be
lawful to have many wives is overthrown: for he that companies with many, is
broken as it were into many parts.
1Co 6:18
6:18 {13} Flee fornication. Every sin
that a man doeth is without the body; but he that committeth fornication
sinneth against his own body.
(13) Another argument why
fornication is to be avoided, because it defiles the body with a peculiar
type of filthiness.
1Co 6:19
6:19 {14} What? know ye not that your
body is the temple of the Holy Ghost [which is] in you, which ye have of God,
and {15} ye are not your own?
(14) The third argument: because a
fornicator is sacrilegious, because our bodies are consecrated to
God.
(15) The fourth argument: because we are not our own men, to give
ourselves to any other, much less to Satan and the flesh, seeing that God
himself has bought us, and that with a great price, to the end that both in
body and soul, we should serve to his glory.
1Co 7:1
7:1 Now {1} concerning the things {a}
whereof ye wrote unto me: [It is] {b} good for a man not to touch a
woman.
(1) He teaches concerning marriage
that although a single life has its advantages, which he will declare
afterwards, yet that marriage is necessary for the avoiding of fornication.
But so that neither one man may have many wives, nor any wife many
husbands.
(a) Concerning those matters about which you wrote to
me.
(b) Commodious, and (as we say) expedient. For marriage brings many
griefs with it, and that by reason of the corruption of our first
estate.
1Co 7:3
7:3 {2} Let the husband render unto the
wife {c} due benevolence: and likewise also the wife unto the
husband.
(2) Secondly, he shows that the
parties married must with singular affection entirely love one
another.
(c) The word "due" contains all types of benevolence, though he
speaks more of one sort than of the other, in that which follows.
1Co 7:4
7:4 {3} The wife hath not power of her
own body, but the husband: and likewise also the husband hath not power of his
own body, but the wife.
(3) Thirdly, he warns them, that
they are in each other's power, with regard to the body, so that they may
not defraud one another.
1Co 7:5
7:5 Defraud ye not one the other, {4}
except [it be] with consent for a time, that ye may {d} give yourselves to
fasting and prayer; and come together again, that Satan tempt you not for your
incontinency.
(4) He adds an exception: unless the
one abstain from the other by mutual consent, that they may the better give
themselves to prayer, in which nonetheless he warns them to consider what is
expedient, lest by this long breaking off as it were from marriage, they are
stirred up to incontinency.
(d) Do nothing else.
1Co 7:6
7:6 {5} But I speak this by permission,
[and] not of commandment.
(5) Fifthly he teaches that marriage
is not necessary for all men, but for those who do not have the gift of
continency, and this gift is by a special grace of God.
1Co 7:7
7:7 For I {e} would that all men were
even as I myself. But every man hath his proper gift of God, one after this
manner, and another after that.
1Co 7:8
7:8 {6} I say therefore to the {f}
unmarried and widows, It is good for them if they abide even as
I.
(6) Sixthly, he gives the very same
admonition touching the second marriage, that is, that a single life is to
be allowed, but for those who have the gift of continency. Otherwise they
ought to marry again, so that their conscience may be at peace.
(f) This
whole passage is completely against those who condemn second
marriages.
1Co 7:9
7:9 But if they cannot contain, let
them marry: for it is better to marry than to {g} burn.
(g) So to burn with lust, that
either the will yields to the temptation, or else we cannot call upon God
with a peaceful conscience.
1Co 7:10
7:10 {7} And unto the married I
command, [yet] not I, but the Lord, Let not the wife depart from [her]
husband:
(7) Seventhly, he forbids
contentions and the granting of divorces (for he speaks not here of the
fault of whoredom, which was then death even by the law of the Romans also)
by which he affirms that the band of marriage is not dissolved, and that
from Christ's mouth.
1Co 7:12
7:12 {8} But to the rest speak I, not
the Lord: If any brother hath a wife that believeth not, and she be pleased to
dwell with him, let him not put her away.
(8) Eighthly, he affirms that those
marriages which are already contracted between a faithful and an unfaithful
or infidel, are firm: so that the faithful may not forsake the
unfaithful.
1Co 7:14
7:14 {9} For the unbelieving husband is
{h} sanctified by the {i} wife, and the unbelieving wife is sanctified by the
{k} husband: else were your children unclean; but now are they {l}
holy.
(9) He answers an objection: but the
faithful is defiled by the company of the unfaithful. The apostle denies
that, and proves that the faithful man with good conscience may use the
vessel of his unfaithful wife, by this, that their children which are born
of them are considered holy or legitimate (that is, contained within the
promise): for it is said to all the faithful, "I will be your God, and the
God of your seed."
(h) The godliness of the wife is of more force to
cause their marriage to be considered holy, than the infidelity of the
husband is to profane the marriage.
(i) The infidel is not sanctified or
made holy in his own person, but in respect of his wife, he is sanctified to
her.
(k) To the faithful husband.
(l) The children are holy in the
same sense that their parents are; that is they are sanctified, or lawfully
espoused together, so the children born of them were in a civil and legal
sense holy, that is, legitimate. (Ed.)
1Co 7:15
7:15 {10} But if the unbelieving
depart, let him depart. A brother or a sister is not under bondage in {m} such
[cases]: {11} but God hath called us to peace.
(10) He answers a question: what if
the unfaithful forsake the faithful? Then the faithful is free, he says,
because he is forsaken by the unfaithful.
(m) When any such thing
happens.
(11) Lest any man upon pretence of this liberty should give an
occasion to the unfaithful to depart, he shows that marriage contracted with
an infidel ought to be kept peaceably, that if it is possible the infidel
may be won to the faith.
1Co 7:17
7:17 {12} But as God hath distributed
to every man, as the Lord hath {n} called every one, so let him walk. And so
ordain I in all churches.
(12) Taking occasion by that which
he said of the bondage and liberty of matrimony, he digresses to a general
doctrine concerning the outward state and condition of man's life, as
circumcision and uncircumcision, servitude and liberty. And he warns every
man generally to live with a contented mind in the Lord, whatever state or
condition he is in, because those outward things, as to be circumcised or
uncircumcised, to be bond or free, are not of the substance (as they call
it) of the kingdom of heaven.
(n) Has bound him to a certain type of
life.
1Co 7:18
7:18 {13} Is any man called being
circumcised? let him not {o} become uncircumcised. Is any called in
uncircumcision? let him not be circumcised.
(13) Nonetheless he shows us that in
these examples all are not of the same type: because circumcision is not
simply of itself to be desired, but such as are bound may desire to be free.
Therefore herein only they are equal that the kingdom of God consists not in
them, and therefore these are no hindrance to obey God.
(o) He is said to
become uncircumcised, who by the help of a surgeon, recovers an upper skin.
And this is done by drawing the skin with an instrument, to make it to cover
the head. Celsus in book 7, chapter 25.
1Co 7:21
7:21 Art thou called [being] a servant?
{p} care not for it: but if thou mayest be made free, use [it]
rather.
(p) As though this calling were too
unworthy a calling for Christ.
1Co 7:22
7:22 For he that is called in the {q}
Lord, [being] a servant, is the Lord's freeman: likewise also he that is
called, [being] free, is Christ's servant.
(q) He that is in the state of a
servant, and is called to be a Christian.
1Co 7:23
7:23 {14} Ye are bought with a price;
be not ye the servants of men.
(14) He shows the reason of the
unlikeness, because he that desired to be circumcised makes himself subject
to man's tradition and not to God. And this may be much more understood of
superstitions, which some do foolishly consider to as things
indifferent.
1Co 7:24
7:24 {15} Brethren, let every man,
wherein he is called, therein abide with {r} God.
(15) A repetition of the general
doctrine.
(r) So purely and from the heart, that your doings may be
approved before God.
1Co 7:25
7:25 {16} Now concerning virgins I have
no commandment of the Lord: yet I give my {s} judgment, as {t} one that hath
obtained mercy of the Lord to be faithful.
(16) He commands virginity to no
man, yet he persuades and praised it for another reason, that is, both for
the necessity of the present time, because the faithful could scarce abide
in any place, and use the commodities of this present life because of
persecution. And therefore those who were not troubled with families, might
be the readier, and also for the cares of this life, which marriage
necessarily draws with it, so that they cannot but have their minds
distracted: and this has place in women especially.
(s) The circumstances
considered, this I counsel you.
(t) It is I that speak this which I am
minded to speak: and the truth is I am a man, but yet of worthy credit, for
I have obtained from the Lord to be such a one.
1Co 7:26
7:26 I suppose therefore that {u} this
is good for the {x} present distress, [I say], that [it is] good for a man so
to be.
(u) To remain a virgin.
(x) For
the necessity which the saints are daily subject to, who are continually
tossed up and down, so that their estate may seem most unfit for marriage,
were it not that the weakness of the flesh forced them to it.
1Co 7:28
7:28 But and if thou marry, thou hast
not sinned; and if a virgin marry, she hath not sinned. Nevertheless such
shall have trouble in the {y} flesh: but I {z} spare
you.
(y) By the "flesh" he understands
whatever things belong to this present life, for marriage brings with it
many problems. So that he leans more to a single life, not because it is a
service more agreeable to God than marriage is, but for those problems which
(if it were possible) he would wish all men to be avoid, so that they might
give themselves to God alone.
(z) I would your weakness were provided
for.
1Co 7:29
7:29 But this I say, brethren, the time
[is] {a} short: it remaineth, that both they that have wives be as though they
had none;
(a) For we are now in the latter end
of the world.
1Co 7:30
7:30 And they that {b} weep, as though
they wept not; and they that rejoice, as though they rejoiced not; and they
that buy, as though they possessed not;
(b) By "weeping" the Hebrews
understand all adversity, and by "joy", all prosperity.
1Co 7:31
7:31 And they that use this {c} world,
as not abusing [it]: for the {d} fashion of this world passeth
away.
(c) Those things which God gives us
here.
(d) The guise, and shape, and fashion: by which he shows us that
there is nothing in this world that continues.
1Co 7:33
7:33 But he that is married {e} careth
for the things that are of the world, how he may please [his]
wife.
(e) Those that are married have
their minds drawn here and there, and therefore if any man has the gift of
continency, it is more advantageous for him to live alone. But those who are
married may care for the things of the Lord also. Clement, Strom. 3.
1Co 7:34
7:34 There is difference [also] between
a wife and a virgin. The unmarried woman careth for the things of the Lord,
that she may be holy both in body and in {f} spirit: but she that is married
careth for the things of the world, how she may please [her]
husband.
1Co 7:35
7:35 And this I speak for your own {g}
profit; not that I may cast a snare upon you, but for that which is comely,
and that ye may attend upon the Lord without
distraction.
(g) He means that he will force no
man either to marry or not to marry, but to show them plainly what type of
life is most advantageous.
1Co 7:36
7:36 {17} 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 {h} sinneth not: let
them marry.
(17) Now he turns himself to the
parents, in whose power and authority their children are, warning them that
according to the former doctrine they consider what is proper and convenient
for their children. That they neither deprive them of the necessary remedy
against incontinency, nor force them to marry, if neither their will does
lead them, nor any necessity urges them. And again he praises virginity, but
of itself, and not in all.
(h) He does well: for so he expounds it in 1Co
7:38 .
1Co 7:37
7:37 Nevertheless he that standeth
stedfast in his {i} heart, having no {k} necessity, but hath power over his
own will, and hath so decreed in his heart that he will keep his virgin, doeth
well.
(i) Resolved himself.
(k) That
the weakness of his daughter does not force him, or any other matter, that
that he may safely still keep her a virgin.
1Co 7:38
7:38 So then he that giveth [her] in
marriage doeth well; but he that giveth [her] not in marriage doeth {l}
better.
(l) Provides better for his
children, and that not in just any way, but by reason of such conditions as
are mentioned before.
1Co 7:39
7:39 {18} The wife is bound by the {m}
law as long as her husband liveth; but if her husband be dead, she is at
liberty to be married to whom she will; only in the {n}
Lord.
(18) That which he spoke of a
widower, he speaks now of a widow, that is, that she may marry again, but
that she does it in the fear of God. And yet he does not hide the fact that
if she still remains a widow, she will be free of many cares.
(m) By the
law of marriage.
(n) Religiously, and in the fear of God.
1Co 8:1
8:1 Now {1} as touching things offered
unto idols, we know that we {a} all have knowledge. Knowledge {b} puffeth up,
but charity {c} edifieth.
(1) He begins to entreat of another
type of indifferent things, that is, things offered to idols, or the use of
flesh so offered and sacrificed. And first of all he removes all those
things which the Corinthians pretended in using things offered to idols
without any respect. First of all they affirmed that this difference of
foods was for the unskilful men, but as for them, they knew well enough the
benefit of Christ, which causes all these things to be clean to those that
are clean. Be it so, Paul says: even if we are all sufficiently instructed
in the knowledge of Christ, I say nonetheless that we must not simply rest
in this knowledge. The reason is, that unless our knowledge is tempered with
charity, it does not only not avail, but also does much hurt, because it is
the mistress of pride. Nay, it does not so much as deserve the name of godly
knowledge, if it is separate from the love of God, and therefore from the
love of our neighbour.
(a) This general word is to be abridged as 1Co 8:7
appears, for there is a type of taunt in it, as we may perceive by 1Co 8:2
.
(b) Gives occasion of vanity and pride, because it is void of
charity.
(c) Instructs our neighbour.
1Co 8:4
8:4 {2} As concerning therefore the
eating of those things that are offered in sacrifice unto {d} idols, we know
that an idol [is] {e} nothing in the world, and that [there is] none other God
but one.
(2) The application of that answer
to things offered to idols: I grant, he says, that an idol is indeed a vain
imagination, and that there is but one God and Lord, and therefore that food
cannot be made either holy or profane by the idol. But it does not follow
therefore, that a man may, without regard of what they are, use those foods
as any other.
(d) The word "idol" in this place is taken for an image
which is made to represent some godhead, so that worship might be given to
it: whereupon came the word "idolatry", that is to say, "image
service".
(e) Is a vain dream.
1Co 8:6
8:6 But to us [there is but] one God,
the Father, {f} of whom [are] all things, and we {g} in him; and {h} one Lord
Jesus Christ, {i} by whom [are] all things, and we by
him.
(f) When the Father is distinguished
from the Son, he is named the beginning of all things.
(g) We have our
being in him.
(h) But as the Father is called Lord, so is the Son
therefore God: therefore this word "one" does not regard the persons, but
the natures.
(i) This word "by" does not signify the instrumental cause,
but the efficient: for the Father and the Son work together, which is not so
to be taken that we make two causes, seeing they have both but one nature,
though they are distinct persons.
1Co 8:7
8:7 {3} Howbeit [there is] not in every
man that knowledge: for {4} some with {k} conscience of the idol unto this
hour eat [it] as a thing offered unto an idol; and their conscience being weak
is defiled.
(3) The reason why that does not
follow, is this: because there are many men who do not know that which you
know. Now the judgment of outward things depend not only upon your
conscience, but upon the conscience of those that behold you, and therefore
your actions must be applied not only to your knowledge, but also to the
ignorance of your brethren.
(4) An applying of the reason: there are many
who cannot eat of things offered to idols, except with a wavering
conscience, because they think them to be unclean. Therefore if by your
example they wish to do that which inwardly they think displeases God, their
conscience is defiled with this eating, and you have been the occasion of
this mischief.
(k) By conscience of the idol, he means the secret
judgment that they had within themselves, by which they thought all things
unclean that were offered to idols, and therefore they could not use them
with good conscience. For conscience has this power, that if it is good, it
makes indifferent things good, and if it is evil, it makes them evil.
1Co 8:8
8:8 {5} But meat commendeth us not to
God: for neither, if we eat, are we the better; neither, if we eat not, are we
the worse.
(5) An anticipation of an objection:
why then will we therefore be deprived of our liberty? Nay, says the
apostle, you will lose no part of Christianity although you abstain for your
brethren's sake, as also if you receive the food, for it makes you in no way
the more holy, for our commendation before God consists not in foods. But to
use our liberty with offence of our brethren is an abuse of liberty, the
true use of which is completely contrary, that is, to use it in such a way
that we have consideration of our weak brethren.
1Co 8:10
8:10 {6} For if any man see thee which
hast knowledge sit at meat in the idol's temple, shall not the conscience of
him which is weak be emboldened to eat those things which are offered to
idols;
(6) Another plain explication of the
same reason, propounding the example of the sitting down at the table in the
idol's temple. This thing the Corinthians did wrongly consider among things
indifferent, because it is simply forbidden for the circumstance of the
place, even though the offence had ceased, as it will be declared in its
place.
1Co 8:11
8:11 {7} And through thy knowledge
shall the weak brother perish, for whom Christ died?
(7) An amplification of the argument
taken both of comparison and opposites: "You wretched man", he says,
"pleasing yourself with your knowledge which indeed is not knowledge, for if
you had true knowledge, you would not sit down to eat food in an idol's
temple. Will you destroy your brother, hardening his weak conscience by this
example to do evil, for whose salvation Christ himself has died?"
1Co 8:12
8:12 {8} But when ye sin so against the
brethren, and wound their weak conscience, ye sin against
Christ.
(8) Another amplification: such
offending of our weak brethren, results in the offending of Christ, and
therefore do not let these men think that they have to deal only with their
brethren.
1Co 8:13
8:13 {9} Wherefore, if meat make my
brother to offend, I will eat no flesh while the world standeth, lest I make
my brother to offend.
(9) The conclusion, which Paul
conceives in his own person, that he might not seem to exact that of others
which he will not be first subject to himself. I had rather (he says)
abstain forever from all types of flesh, then give occasion of sin to any of
my brethren. And on a smaller scale, in any certain place or time, I would
refuse to eat flesh offered to idols, for my brother's sake.
1Co 9:1
9:1 Am {1} I not an apostle? am I not
free? {2} have I not seen Jesus Christ our Lord? are not ye {a} my work in the
Lord?
(1) Before he proceeds any further
in his purposed matter of things offered to idols, he would show the cause
of all this evil, and also take it away. That is, that the Corinthians
thought that they did not have to depart from the least amount of their
liberty for any man's pleasure. Therefore he propounds himself for an
example, and that in a matter almost necessary. And yet he speaks of both,
but first of his own person. If (he says) you allege for yourselves that you
are free, and therefore will use your liberty, am I not also free, seeing I
am an apostle?
(2) He proves his apostleship by the effects, in that he
was appointed by Christ himself, and the authority of his function was
sufficiently confirmed to him among them by their conversion. And all these
things he sets before their eyes, to make them ashamed because they would
not in the least way that might be, debase themselves for the sake of the
weak, whereas the apostle himself did all the he could to win them to God,
when they were utterly reprobate and without God.
(a) By the Lord.
1Co 9:2
9:2 If I be not an apostle unto others,
yet doubtless I am to you: for the {b} seal of mine apostleship are ye in the
Lord.
(b) As a seal by which it
sufficiently appears that God is the author of my apostleship.
1Co 9:3
9:3 {3} Mine answer to them that do {c}
examine me is this,
(3) He adds this by the way, as if
he should say, "So far it is off, that you may doubt of my apostleship, that
I use it to refute those who call it into controversy, by opposing those
things which the Lord has done by me among you."
(c) Which like judges
examine me and my doings.
1Co 9:4
9:4 {4} Have we not power to {d} eat
and to drink?
(4) "Now concerning the matter
itself", he says, "seeing that I am free, and truly an apostle, why may not
I (I say not, eat of all things offered to idols) be maintained by my
labours, indeed and keep my wife also, as the rest of the apostles lawfully
do, as by name, John and James, the Lord's cousins, and Peter
himself?"
(d) Upon the expense of the Church?
1Co 9:5
9:5 Have we not power to lead about a
{e} sister, a wife, as well as other apostles, and [as] the brethren of the
Lord, and Cephas?
(e) One that is a Christian and a
true believer.
1Co 9:6
9:6 Or I only and Barnabas, have not we
power to {f} forbear working?
(f) Not live by the works of our
hands.
1Co 9:7
9:7 {5} Who {g} goeth a warfare any
time at his own charges? who planteth a vineyard, and eateth not of the fruit
thereof? or who feedeth a flock, and eateth not of the milk of the
flock?
(5) That he may not seem to burden
the apostles, he shows that it is just that they do, by an argument of
comparison, seeing that soldiers live by their wages, and husbandmen by the
fruits of their labours, and shepherds by that which comes of their
flocks.
(g) Goes to warfare?
1Co 9:8
9:8 {6} Say I these things {h} as a
man? or saith not the law the same also?
(6) Secondly, he brings forth the
authority of God's institution by an argument of comparison.
(h) Have I
not better ground than the common custom of men?
1Co 9:9
9:9 For it is written in the law of
Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn.
Doth God take care for {i} oxen?
(i) Was it God's proper intention to
provide for oxen, when he made this law? For there is not the smallest thing
in the world, but that God has a concern for.
1Co 9:11
9:11 {7} If we have sown unto you
spiritual things, [is it] a great thing if we shall reap your carnal
things?
(7) An assumption of the arguments
with an amplification, for neither in so doing do we require a reward
appropriate for our work.
1Co 9:12
9:12 {8} If others be partakers of
[this] {k} power over you, [are] not we rather? Nevertheless we have not used
this power; but suffer all things, lest we should hinder the gospel of
Christ.
(8) Another argument of great force:
others are nourished among you, therefore it was lawful for me, indeed
rather for me than any other. And yet I refused it, and had rather still
suffer any inconvenience, than the Gospel of Christ should be
hindered.
(k) The word signifies right and interest, by which he shows us
that the ministers of the word must by right and duty be supported by the
Church.
1Co 9:13
9:13 {9} Do ye not know that they which
minister about holy things live [of the {l} things] of the temple? and they
which wait at the altar are {m} partakers with the
altar?
(9) Last of all he brings forth the
express law concerning the nourishing of the Levites, which privilege
nonetheless he will not use.
(l) This is spoken by the figure of speech
metonymy, for those things that are offered in the temple.
(m) Are
partakers with the altar in dividing the sacrifice.
1Co 9:14
9:14 Even so hath the Lord ordained
that they which preach the gospel should live {n} of the
gospel.
(n) Because they preach the Gospel.
It follows by this place, that Paul received no living, neither would have
any other man receive, by a commodity of masses, or any other such
superstitious nonsense.
1Co 9:15
9:15 But I have used none of these
things: {10} neither have I written these things, that it should be so done
unto me: for [it were] better for me to die, than that any man should make my
glorying void.
(10) He takes away occasion of
suspicion by the way, that it might not be thought that he wrote this as
though he was demanding his wages that were not payed him. On the contrary,
he says, I had rather die, than not to continue in this purpose to preach
the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord
has given and commanded me this office: but unless I do it willingly and for
the love of God, nothing that I do is to be considered worthwhile. If I had
rather that the Gospel should be evil spoken of, than that I should not
require my wages, then would it appear that I took these pains not so much
for the Gospel's sake, as for my gains and advantages. But I say, this would
not be to use, but rather to abuse my right and liberty: therefore not only
in this thing, but also in all others (as much as I could) I am made all
things to all men, that I might win them to Christ, and might together with
them be won to Christ.
1Co 9:18
9:18 What is my reward then? [Verily]
that, when I preach the gospel, I may make the gospel of Christ {o} without
charge, that I abuse not my power in the gospel.
(o) By taking nothing from those to
whom I preach it.
1Co 9:20
9:20 And unto the Jews I became as a
Jew, that I might gain the Jews; to them that are under the {p} law, as under
the law, that I might gain them that are under the law;
(p) The word "law" in this place
must be limited to the ceremonial Law.
1Co 9:22
9:22 To the weak became I as weak, that
I might gain the weak: I am made all things to {q} all [men], that I might by
all means save some.
(q) In matters that are indifferent,
which may be done or not done with a good conscience. It is as if he said,
"I accommodated all customs and manners, that by all means I might save
some."
1Co 9:23
9:23 And this I do for the gospel's
sake, that I might be partaker thereof with {r} [you].
(r) That both I and those to whom I
preach the Gospel, may receive fruit by the Gospel.
1Co 9:24
9:24 {11} Know ye not that they which
run in a race run all, but one receiveth the prize? So run, that ye may
obtain.
(11) He brings in another reason for
this wrong, that is, that they were given to gluttony, for there were solemn
banquets of sacrifices, and the loose living of the priests was always too
much celebrated and kept. Therefore it was hard for those who were
accustomed to loose living, especially when they pretended the liberty of
the Gospel, to be restrained in these banquets. But on the other hand, the
apostle calls them by a pleasant similitude, and also by his own example, to
sobriety and mortification of the flesh, showing that they cannot be fit to
run or wrestle (as then the games of Isthmies were) who pamper up their
bodies. And therefore affirming that they can have no reward unless they
take another course and manner of life.
1Co 9:25
9:25 And every man that striveth for
the mastery is {s} temperate in all things. Now they [do it] to obtain a
corruptible crown; but we an incorruptible.
(s) Uses a most excellent and
moderate diet.
1Co 9:27
9:27 But I keep under my {t} body, and
bring [it] into subjection: lest that by any means, when I have preached to
others, I myself should be {u} a castaway.
(t) The old man which strives
against the Spirit.
(u) Or, "reproved". And this word "reproved" is not
contrasted with the word "elect", but with the word "approved", when we see
someone who is experienced not to be such a one as he ought to be.
1Co 10:1
10:1 Moreover, {1} brethren, I would
not that ye should be ignorant, how that all our {a} fathers were under the
cloud, and all passed through the sea;
(1) He sets out that which he said,
laying before them an example of the horrible judgment of God against those
who had in effect the very same pledges of the same adoption and salvation
that we have. And yet nonetheless when they gave themselves to idol's
feasts, they perished in the wilderness, being horribly and manifoldly
punished. Now, moreover and besides that these things are fitly spoken
against those who frequented idol's feasts, the same also seems to be
alleged to this end and purpose, because many men think that those things
are not of such great weight that God will be angry with them if they use
them. And so they frequent Christian assemblies and are baptized, and
receive the communion, and confess Christ.
(a) Paul says this in respect
of the covenant, and not in respect of the persons, except generally.
1Co 10:2
10:2 {2} And were all {b} baptized unto
{c} Moses in the cloud and in the sea;
(2) In effect the ordinances of the
old fathers were all one with ours, for they respected Christ alone, who
offered himself to them in different forms.
(b) All of them were baptized
with the outward sign, but not indeed, because of which God cannot be
blamed, but they themselves.
(c) Moses being their guide.
1Co 10:3
10:3 And did all eat the {d} same
spiritual {e} meat;
(d) The same that we do.
(e)
Manna, which was a spiritual meat to the believers, who in faith lay hold
upon Christ, who is the true meat.
1Co 10:4
10:4 And did all drink the same
spiritual drink: for they drank of that spiritual Rock that {f} followed them:
and that Rock was {g} Christ.
(f) Of the River and running Rock,
who followed the people.
(g) Did signify Christ as an ordinance, so that
together with the sign, there was the thing signified, and the truth itself.
For God does not offer a bare sign, but the thing signified by the sign
together with it, which is to be received with faith.
1Co 10:6
10:6 {3} Now these things were our {h}
examples, to the intent we should not lust after evil things, as they also
lusted.
(3) An amplifying of the example
against those who are carried away with their lusts beyond the bounds which
God has measured out. For this is the beginning of all evil, as of idolatry
(which has gluttony as a companion), fornication, rebelling against Christ,
murmuring, and such like. And these things God punished most sharply in that
old people, to the end that we who succeed them, and have a more full
declaration of the will of God, might by that means take better heed.
(h)
Some read "figures": which signified our ordinances. For circumcision was to
the Jews a seal of righteousness, to us a symbol of baptism, and so in the
other ordinances.
1Co 10:9
10:9 Neither let us tempt {i} Christ,
as some of them also tempted, and were destroyed of
serpents.
(i) To tempt Christ is to provoke
him to a combat as it were, which those men do who abuse the knowledge that
he has given them, and make it to serve for a cloak for their lusts and
wickedness.
1Co 10:11
10:11 Now all these things happened
unto them for ensamples: and they are written for our admonition, upon whom
the {k} ends of the world are come.
(k) This our age is called the end,
for it is the culmination of all the ages.
1Co 10:12
10:12 {4} Wherefore let him that
thinketh he standeth take heed lest he fall.
(4) In conclusion he descends to the
Corinthians themselves, warning them that they do not please themselves, but
rather that they prevent the wiles of Satan. Yet he uses an declaration and
comforts them, that he may not seem to make them altogether similar to those
wicked idolaters and condemners of Christ, who perished in the
wilderness.
1Co 10:13
10:13 There hath no temptation taken
you but such as is common to {l} man: but God [is] faithful, who will not
suffer you to be tempted above that ye are able; but will with the temptation
also {m} make a way to escape, that ye may be able to bear
[it].
(l) Which comes from
weakness.
(m) He that would have you tempted for your profit's sake, will
make a way for you to escape out of the temptation.
1Co 10:15
10:15 {5} I speak as to wise men; judge
ye what I say.
(5) Now returning to those idol's
feasts, that he may not seem to delay at all: first he promises that he will
use no other reasons, than such as they knew very well themselves. He gives
the following line of reasoning. The holy banquets of the Christians are
pledges, first of all, of the community that they have with Christ, and
next, one with another. The Israelites also do ratify in the sacrifices,
their mutual union in the very same religion. Therefore so do the idolaters
also join themselves with their idols, or demons rather (for idols are
nothing) in those solemn banquets, whereupon it follows, that that table is
a table of demons, and therefore you must avoid it. For you cannot be
partakers of the Lord and of idols together, much less may such banquets be
considered as indifferent things. Will you then strive with God? And if you
do, do you think that you will get the upper hand?
1Co 10:16
10:16 The cup of {n} blessing which we
bless, is it not the {o} communion of the blood of Christ? The bread which we
break, is it not the communion of the body of Christ?
(n) Of thanksgiving: whereupon, that
holy banquet was called "eucharist", which is Greek for thanksgiving.
(o)
A most effectual pledge and note of your joining together with Christ, and
ingrafting to him.
1Co 10:18
10:18 Behold Israel after the {p}
flesh: are not they which eat of the sacrifices {q} partakers of the
altar?
(p) That is, those who yet observe
their ceremonies.
(q) Are consenting and guilty, both of that worship and
sacrifice.
1Co 10:20
10:20 But I [say], that the things
which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I
would not that ye should have {r} fellowship with
devils.
(r) Have anything to do with the
demons, or enter into that society which is begun in the demon's
name.
1Co 10:21
10:21 Ye cannot drink the cup of the
Lord, and the {s} cup of devils: ye cannot be partakers of the Lord's table,
and of the table of devils.
(s) The heathen and profane people
were accustomed to finish up and make an end of their feasts which they kept
to the honour of their gods, in offering meat offerings and drink offerings
to them, with banquets and feastings.
1Co 10:23
10:23 {6} {t} All things are lawful for
me, but all things are not expedient: all things are lawful for me, but all
things edify not.
(6) Coming to another type of things
offered to idols, he repeats that general rule, that in the use of
indifferent things we ought to have consideration not of ourselves only, but
of our neighbours. And therefore there are many things which of themselves
are lawful, which may be evil when done by us, because of offence to our
neighbour.
(t) See before in 1Co 6:13 .
1Co 10:25
10:25 {7} Whatsoever is sold in the {u}
shambles, [that] eat, asking no question for conscience
sake:
(7) An applying of the rule to the
present matter: whatever is sold in the market, you may indifferently buy it
as if it were from the Lord's hand, and eat it either at home with the
faithful, or being called home to the unfaithful, that is, in a private
banquet. But yet with this exception, unless any man is present who is weak,
whose conscience may be offended by setting meats offered to idols before
them: for then you ought to have a consideration of their weakness.
(u)
The flesh that was sacrificed used to be sold in the markets, and the price
returned to the priests.
1Co 10:26
10:26 For the earth [is] the Lord's,
and the {x} fulness thereof.
(x) All those things of which it is
full.
1Co 10:29
10:29 Conscience, I say, not thine own,
but of the other: {8} for why is my liberty judged of another [man's]
conscience?
(8) A reason: for we must take heed
that our liberty is not spoken of as evil, and that the benefit of God which
we ought to use with thanksgiving is not changed into impiety. And this is
through our fault, if we choose rather to offend the conscience of the weak,
than to yield a little of our liberty in a matter of no importance, and so
give occasion to the weak to judge in such sort of us, and of Christian
liberty. And the apostle takes these things upon his own person, that the
Corinthians may have so much the less occasion to oppose anything against
him.
1Co 10:30
10:30 For if I by {y} grace be a
partaker, why am I evil spoken of for that for which I give
thanks?
(y) If I may through God's grace eat
this meat or that meat, why should I through my fault cause that benefit of
God to turn to my blame?
1Co 10:31
10:31 {9} Whether therefore ye eat, or
drink, or whatsoever ye do, do all to the glory of God.
(9) The conclusion: we must order
ourselves in such a way that we seek not ourselves, but God's glory, and so
the salvation of as many as we may. In which the apostle does not thrust
himself to the Corinthians (even his own flock) as an example, except so
that he calls them back to Christ, to whom he himself has regard.
1Co 11:2
11:2 {1} Now I praise you, brethren,
that ye remember me in all things, and keep the ordinances, as I delivered
[them] to you.
(1) The fifth treatise of this
epistle concerning the right ordering of public assemblies, containing three
points, that is of the comely apparel of men and women, of the order of the
Lord's supper, and of the right use of spiritual gifts. But going about to
reprehend certain things, he begins nonetheless with a general praise of
them, calling those particular laws of comeliness and honesty, which belong
to the ecclesiastical policy, traditions: which afterward they called
cannons.
1Co 11:3
11:3 {2} But I would have you know,
that the head of every man is Christ; and the head of the woman [is] the man;
and the {a} head of Christ [is] God.
(2) He sets down God, in Christ our
mediator, as the end and mark not only of doctrine, but also of
ecclesiastical comeliness. Then applying it to the question proposed,
touching the comely apparel both of men and women in public assemblies, he
declares that the woman is one degree beneath the man by the ordinance of
God, and that the man is so subject to Christ, that the glory of God ought
to appear in him for the preeminence of the sex.
(a) In that Christ is
our mediator.
1Co 11:4
11:4 {3} Every {b} man praying or
prophesying, having [his] head covered, dishonoureth his
head.
(3) By this he gathers that if men
do either pray or preach in public assemblies having their heads covered
(which was then a sign of subjection), they robbed themselves of their
dignity, against God's ordinance.
(b) It appears, that this was a
political law serving only for the circumstance of the time that Paul lived
in, by this reason, because in these our days for a man to speak bareheaded
in an assembly is a sign of subjection.
1Co 11:5
11:5 {4} But every woman that prayeth
or prophesieth with [her] head uncovered dishonoureth her head: {5} for that
is even all one as if she were shaven.
(4) And in like manner he concludes
that women who show themselves in public and ecclesiastical assemblies
without the sign and token of their subjection, that is to say, uncovered,
shame themselves.
(5) The first argument taken from the common sense of
man, for so much as nature teaches women that it is dishonest for them to go
abroad bareheaded, seeing that they have given to them thick and long hair
which they do so diligently trim and deck, that they can in no way abide to
have it shaved.
1Co 11:7
11:7 {6} For a man indeed ought not to
cover [his] head, forasmuch as he is the image and glory of God: but the woman
is the glory of the man.
(6) The taking away of an objection:
have not men also hair given to them? "I grant that", says the apostle, "but
there is another matter in it. For man was made to this end and purpose,
that the glory of God should appear in his rule and authority. But the woman
was made so that by profession of her obedience, she might more honour her
husband."
1Co 11:8
11:8 {7} For the man is not of the
woman; but the woman of the man.
(7) He proves the inequality of the
woman by the fact that from the man is the substance of which woman was
first made.
1Co 11:9
11:9 {8} Neither was the man created
for the woman; but the woman for the man.
(8) Secondly, by the fact that the
woman was made for man, and not the man for the woman's sake.
1Co 11:10
11:10 {9} For this cause ought the
woman to have {c} power on [her] head because of the {10}
angels.
(9) The conclusion: women must be
covered, to show by this external sign their subjection.
(c) A covering
which is a token of subjection.
(10) What this means, I do not yet
understand.
1Co 11:11
11:11 {11} Nevertheless neither is the
man without the woman, neither the woman without the man, {d} in the
Lord.
(11) A digression which the apostle
uses, lest that which he spoke of the superiority of men, and the lower
degree of women, in consideration of the policy of the Church, should be so
taken as though there were no measure of this inequality. Therefore he
teaches that men have in such sort the preeminence, that God made them not
alone, but women also. And woman was so made of man, that men also are born
by the means of women, and this ought to put them in mind to observe the
degree of every sex in such sort, that the marriage relationship may be
cherished.
(d) By the Lord.
1Co 11:13
11:13 {12} Judge in yourselves: is it
comely that a woman pray unto God uncovered?
(12) He urges the argument taken
from the common sense of nature.
1Co 11:15
11:15 But if a woman have long hair, it
is a glory to her: for [her] hair is given her for a {e}
covering.
(e) To be a covering for her, and
such a covering as should procure another.
1Co 11:16
11:16 {13} But if any man seem to be
contentious, we have no such custom, neither the churches of
God.
(13) Against those who are
stubbornly contentious we have to oppose this, that the churches of God are
not contentious.
1Co 11:17
11:17 {14} Now in this that I declare
[unto you] I praise [you] not, that ye come together not for the better, but
for the worse.
(14) He passes now to the next
treatise concerning the right administration of the Lord's supper. And the
apostle uses this harsher preface, that the Corinthians might understand
that whereas they generally observed the apostle's commandments, yet they
badly neglected them in a matter of greatest importance.
1Co 11:18
11:18 {15} For first of all, when ye
come together in the church, I hear that there be divisions among you; and I
partly believe it.
(15) To celebrate the Lord's supper
correctly, it is required that there is not only consent of doctrine, but
also of affections, so that it is not profaned.
1Co 11:19
11:19 {16} For there must be also
heresies among you, that they which are {f} approved may be made manifest
among you.
(16) Although schisms and heresies
proceed from the devil, and are evil, yet they come not by chance, nor
without cause, and they turn to the profit of the elect.
(f) Whom
experience has taught to be of sound religion and godliness.
1Co 11:20
11:20 When ye come together therefore
into one place, [this] is {g} not to eat the Lord's
supper.
(g) This is a usual metaphor by
which the apostle flatly denies that which many did not do well.
1Co 11:21
11:21 For in eating every one taketh
{h} before [other] his own supper: and one is hungry, and another is
drunken.
(h) Eats his food and does not wait
until others come.
1Co 11:22
11:22 {17} What? have ye not houses to
eat and to drink in? or despise ye the church of God, and shame them that have
not? What shall I say to you? shall I praise you in this? I praise [you]
not.
(17) The apostle thinks it good to
take away the love feasts because of their abuse, although they had been
practised a long time, and with commendation used in churches, and were
appointed and instituted by the apostles.
1Co 11:23
11:23 {18} For I have received of the
Lord that which also I delivered unto you, That the Lord Jesus the [same]
night in which he was betrayed took bread:
(18) We must take a true form of
keeping the Lord's supper, out of the institution of it, the parts of which
are these: touching the pastors, to show forth the Lord's death by preaching
his word, to bless the bread and the wine by calling upon the name of God,
and together with prayers to declare the institution of it, and finally to
deliver the bread broken to be eaten, and the cup received to be drunk with
thanksgiving. And touching the flock, that every man examine himself, that
is to say, to prove both his knowledge, and also faith, and repentance: to
show forth the Lord's death, that is, in true faith to yield to his word and
institution: and last of all, to take the bread from the minister's hand,
and to eat it and to drink the wine, and give God thanks. This was Paul's
and the apostles' manner of ministering.
1Co 11:24
11:24 And when he had given thanks, he
brake [it], and said, Take, eat: this is my body, which is {i} broken for you:
this do in remembrance of me.
(i) This word "broken" denotes to us
the manner of Christ's death, for although his legs were not broken, as the
thieves legs were, yet his body was very severely tormented, and torn, and
bruised.
1Co 11:27
11:27 {19} Wherefore whosoever shall
eat this bread, and drink [this] cup of the Lord, {k} unworthily, shall be
guilty of the body and blood of the Lord.
(19) Whoever condemns the holy
ordinances, that is, uses them incorrectly, are guilty not of the bread and
wine, but of the thing itself, that is, of Christ, and will be grievously
punished for it.
(k) Otherwise than how such mysteries should properly be
handled.
1Co 11:28
11:28 {20} But let {l} a man examine
himself, and so let him eat of [that] bread, and drink of [that]
cup.
(20) The examination of a man's
self, is of necessity required in the supper, and therefore they ought not
to be admitted to it who cannot examine themselves: such as children,
furious and angry men, also such as either have no knowledge of Christ, or
not sufficient, although they profess Christian religion: and others that
cannot examine themselves.
(l) This passage overthrows the idea of the
faith of merit, or undeveloped faith, which the papists maintain.
1Co 11:29
11:29 For he that eateth and drinketh
unworthily, eateth and drinketh damnation to himself, not {m} discerning the
Lord's body.
(m) He is said to discern the Lord's
body that has consideration of the worthiness of it, and therefore comes to
eat of this food with great reverence.
1Co 11:30
11:30 {21} For this cause many [are]
weak and sickly among you, and many sleep.
(21) The profaning of the body and
blood of the Lord in his mysteries is harshly punished by him, and therefore
such wrongs ought diligently to be prevented by each one judging and
correcting himself.
1Co 11:31
11:31 For if we would {n} judge
ourselves, we should not be judged.
(n) Try and examine ourselves, by
faith and repentance, separating ourselves from the wicked.
1Co 11:33
11:33 {22} Wherefore, my brethren, when
ye come together to eat, tarry one for another.
(22) The supper of the Lord is a
common action of the whole church, and therefore there is no place for
private suppers.
1Co 11:34
11:34 {23} And if any man hunger, let
him eat at home; that ye come not together unto condemnation. {24} And the
rest will I set in order when I come.
(23) The supper of the Lord was
instituted not to feed the belly, but to feed the soul with the communion of
Christ, and therefore it ought to be separated from common banquets.
(24)
Such things as pertain to order, as place, time, form of prayers, and other
such like, the apostle took order for in congregations according to the
consideration of times, places, and persons.
1Co 12:1
12:1 Now {1} concerning spiritual
[gifts], brethren, I would not have you {a} ignorant.
(1) Now he enters into the third
part of this treatise touching the right use of spiritual gifts, in which he
gives the Corinthians plainly to understand that they abused them. For they
that excelled bragged ambitiously of them, and so robbed God of the praise
of his gifts: and having no consideration of their brethren, abused them to
a vain display, and so robbed the church of the use of those gifts. On the
other side the inferior sort envied the better, and went about to make a
departure, so that all the body was as it were scatted and rent in pieces.
So then, going about to remedy these abuses he wills them first to consider
diligently that they have not these gifts of themselves, but from the free
grace and liberality of God, to whose glory they ought to bestow them
all.
(a) Ignorant to what purpose these gifts are given to you.
1Co 12:2
12:2 {2} Ye know that ye were {b}
Gentiles, carried away unto these dumb idols, even as ye were
led.
(2) He reproves the same by
comparing their former state with that in which they were at this time,
being endued with those excellent gifts.
(b) As touching God's service
and the covenant, mere strangers.
1Co 12:3
12:3 {3} Wherefore I give you to
understand, that no man speaking by the Spirit of God calleth Jesus {c}
accursed: and [that] no man can say that Jesus is the Lord, but by the Holy
Ghost.
(3) The conclusion: know you
therefore that you cannot so much as move your lips to honour Christ at all,
except by the grace of the Holy Spirit.
(c) Does curse him, or by any
means whatever diminish his glory.
1Co 12:4
12:4 {4} Now there are diversities of
gifts, but the {d} same Spirit.
(4) In the second place, he lays
another foundation, that is, that these gifts are different, as the
functions also are different and their offices different, but that one self
same Spirit, Lord, and God is the giver of all these gifts, and that to one
end, that is, for the profit of all.
(d) The Spirit is plainly
distinguished from the gifts.
1Co 12:6
12:6 And there are diversities of {e}
operations, but it is the same God which worketh all in
all.
(e) So Paul calls that inward power
which comes from the Holy Spirit, and makes men fit for wonderful
things.
1Co 12:7
12:7 But the manifestation of the
Spirit is {f} given to every man to {g} profit withal.
(f) The Holy Spirit opens and shows
himself freely in the giving of these gifts.
(g) To the use and benefit
of the church.
1Co 12:8
12:8 {5} For to one is given by the
Spirit the word of {h} wisdom; to another the word of knowledge by the same
Spirit;
(5) He declares this manifold
diversity, and reckons up the principal gifts, beating that into their heads
which he said before, that is, that all these things proceeded from one and
the very same Spirit.
(h) Wisdom is a most excellent gift, and very
needed, not only for those who teach, but also for those that exhort and
comfort. And this thing is proper to the pastor's office, as the word of
knowledge agrees to the teachers.
1Co 12:10
12:10 To another the {i} working of
miracles; to another {k} prophecy; to another {l} discerning of spirits; to
another [divers] kinds of tongues; to another the interpretation of
tongues:
(i) By "working" he means those
great workings of God's mighty power, which pass and excel among his
miracles, as the delivery of his people by the hand of Moses: that which he
did by Elijah against the priests of Baal, in sending down fire from heaven
to consume his sacrifice: and that which he did by Peter, in the matter of
Ananias and Sapphira.
(k) Foretelling of things to come.
(l) By which
false prophets are know from true, in which Peter surpassed Philip in
exposing Simon Magus; Ac 8:20 .
1Co 12:11
12:11 But all these worketh that one
and the selfsame Spirit, dividing to every man severally {6} as he
will.
(6) He adds moreover somewhat else,
that is, that although these gifts are unequal, yet they are most wisely
divided, because the will of the Spirit of God is the rule of this
distribution.
1Co 12:12
12:12 {7} For as the body is one, and
hath many members, and all the members of that one body, being many, are one
body: {8} so also [is] {m} Christ.
(7) He sets forth his former saying
by a similitude taken from the body: this, he says, is manifestly seen in
the body, whose members are different, but yet so joined together, that they
make but one body.
(8) The applying of the similitude. So must we also
think, he says, of the mystical body of Christ: for all we who believe,
whether we are Jews or Gentiles, are by one person by the same baptism,
joined together with our head, that by that means, there may be framed one
body compact of many members. And we have drunk one self same spirit, that
is to say, a spiritual feeling, perseverance and motion common to us all out
of one cup.
(m) Christ joined together with his Church.
1Co 12:13
12:13 For by one Spirit are we all
baptized into {n} one body, whether [we be] Jews or Gentiles, whether [we be]
bond or free; and have been all made to {o} drink into one
Spirit.
(n) To become one body with
Christ.
(o) By one quickening drink of the Lord's blood, we are made
partakers of his Spirit alone.
1Co 12:14
12:14 {9} For the body is not one
member, but many.
(9) He amplifies that which followed
of the similitude, as if he should say, "The unity of the body is not
prevented by this diversity of members, and furthermore it could not be a
body if it did not consist of many members, and those being
different."
1Co 12:15
12:15 {10} If the foot shall say,
Because I am not the hand, I am not of the body; is it therefore not of the
body?
(10) Now he builds his doctrine upon
the foundations which he has laid: and first of all he continues in his
purposed similitude, and afterward he goes to the matter plainly and simply.
And first of all he speaks unto those who would have separated themselves
from those whom they envied, because they had not such excellent gifts as
they. Now this is, he says, as if the foot should say it were not of the
body, because it is not the hand, or the ear, because it is not the eye.
Therefore all parts ought rather to defend the unity of the body, being
coupled together to serve one another.
1Co 12:17
12:17 {11} If the whole body [were] an
eye, where [were] the hearing? If the whole [were] hearing, where [were] the
smelling?
(11) Again speaking to them, he
shows them that if that should come to pass which they desire, that is, that
all should be equal one to another, there would follow a destruction of the
whole body, indeed and of themselves. For it could not be a body unless it
were made of many members knit together, and different from one another. And
that no man might find fault with this division as unequal, he adds that God
himself has joined all these together. Therefore all must remain joined
together, that the body may remain in safety.
1Co 12:21
12:21 {12} And the eye cannot say unto
the hand, I have no need of thee: nor again the head to the feet, I have no
need of you.
(12) Now on the other hand, he
speaks to those who were endued with more excellent gifts, exhorting them
not to despise the inferiors as unprofitable, and as though they served to
no use. For God, he says, has in such sort tempered this inequality, that
the more excellent and beautiful members can in no wise lack the more abject
and such as we are ashamed of, and that they should have more care to see to
them and to cover them: that by this means the necessity which is on both
parts, might keep the whole body in peace and harmony. And that even though
if each part is considered apart, they are of different degrees and
conditions, yet because they are joined together, they have a community both
in prosperity and affliction.
1Co 12:22
12:22 Nay, much more those members of
the body, which seem to be {p} more feeble, are
necessary:
(p) Of the smallest and vilest
offices, and therefore mentioned last among the rest.
1Co 12:23
12:23 And those [members] of the body,
which we think to be less honourable, upon these we bestow more abundant {q}
honour; and our uncomely [parts] have more abundant
comeliness.
(q) We more carefully cover
them.
1Co 12:25
12:25 That there should be no schism in
the body; but [that] the members should have the same {r} care one for
another.
(r) Should bestow their operations
and offices to the profit and preservation of the whole body.
1Co 12:26
12:26 {13} And whether one member
suffer, all the members suffer with it; or one member be honoured, all the
members rejoice with it.
(13) Now he applies this same
doctrine to the Corinthians without any allegory, warning them that as there
are different functions and different gifts, it is their duty not to offend
one another, either by envy or ambition. Instead, in being joined together
in love and charity with one another, every one of them should bestow to the
profit of all that which he has received, according as his ministry
requires.
1Co 12:27
12:27 Now ye are the body of Christ,
and members in {s} particular.
(s) For all churches, wherever they
are dispersed through the whole world, are different members of one
body.
1Co 12:28
12:28 And God hath set some in the
church, first apostles, secondarily prophets, thirdly teachers, after that
miracles, then gifts of healings, {t} helps, {u} governments, diversities of
tongues.
(t) The offices of deacons.
(u)
He sets forth the order of elders, who were the maintainers of the church's
discipline.
1Co 12:31
12:31 {14} But covet earnestly the best
gifts: and yet shew I unto you a more excellent way.
(14) He teaches those who are
ambitious and envious, a certain holy ambition and envy. That is, if they
give themselves to the best gifts, and such as are most profitable to the
church, and so if they contend to excel one another in love, which far
surpasses all other gifts.
1Co 13:1
13:1 Though {1} I speak with the
tongues of men and of {a} angels, and have not charity, I am become [as]
sounding brass, or a {b} tinkling cymbal.
(1) He reasons first of charity, the
excellency of which he first shows by this, that without it, all other gifts
are as nothing before God. And this he proves partly by an induction, and
partly also by an argument taken of the end, for what reason those gifts are
given. For, to what purpose are those gifts but to God's glory, and the
profit of the Church as is before proved? So that those gifts, without
charity, have no right use.
(a) A very earnest amplifying of the matter,
as if he said, "If there were any tongues of angels, and I had them, and did
not use them to the benefit of my neighbour, it would be nothing else except
a vain and prattling type of babbling."
(b) That gives a rude and
uncertain sound.
1Co 13:2
13:2 And though I have [the gift of]
prophecy, and understand all mysteries, and all knowledge; and though I have
all {c} faith, so that I could remove mountains, and have not charity, I am
nothing.
(c) By "faith" he means the gift of
doing miracles, and not that faith which justifies, which cannot be void of
charity as the other may.
1Co 13:4
13:4 {2} Charity {d} suffereth long,
[and] is kind; charity envieth not; charity vaunteth not itself, is not puffed
up,
(2) He describes the force and
nature of charity, partly by a comparison of opposites, and partly by the
effects of charity itself. And by this the Corinthians may understand both
how profitable it is in the church, and how necessary: and also how far they
are from it, and therefore how vainly and without cause they are
proud.
(d) Literally, "defers wrath".
1Co 13:5
13:5 Doth {e} not behave itself
unseemly, seeketh not her own, is not easily provoked, thinketh no
evil;
(e) It is not insolent, or
reproachful.
1Co 13:6
13:6 Rejoiceth not in iniquity, but {f}
rejoiceth in the truth;
(f) Rejoices at righteousness in the
righteous. For by "truth" the Hebrews mean "righteousness".
1Co 13:8
13:8 {3} Charity never faileth: but
whether [there be] prophecies, they shall fail; whether [there be] tongues,
they shall cease; whether [there be] {g} knowledge, it shall vanish
away.
(3) Again he commends the excellency
of charity, in that it will never be abolished in the saints, whereas the
other gifts which are necessary for the building up of the church, so long
as we live here, will have no place in the world to come.
(g) The getting
of knowledge by prophesying.
1Co 13:9
13:9 {4} For we know in {h} part, and
we prophesy in part.
(4) The reason: because we are now
in the state that we have need to learn daily, and therefore we have need of
those helps, that is, of the gift of tongues, and knowledge, and also of
those that teach by them. But to what purpose serve they then, when we have
obtained and gotten the full knowledge of God, which serve now but for those
who are imperfect and go by degrees to perfection?
(h) We learn
imperfectly.
1Co 13:11
13:11 {5} When I was a child, I spake
as a child, I understood as a child, I thought as a child: but when I became a
man, I put away childish things.
(5) He sets forth that which he said
by an excellent similitude, comparing this life to our infancy, or
childhood, in which we mutter and stammer rather than speak, and think and
understand childish things, and therefore have need of such things as may
form and frame our tongue and mind. But when we become men, to what purpose
should we desire that stammering, those childish toys, and such like things,
by which we are formed in our childhood by little and little?
1Co 13:12
13:12 {6} For {i} now we see through a
glass, darkly; but then face to face: now I know in part; but then shall I
know even as also I am known.
(6) The applying of the similitude
of our childhood to this present life, in which we darkly behold heavenly
things, according to the small measure of light which is given to us,
through the understanding of tongues, and hearing the teachers and ministers
of the Church. And our man's age and strength is compared to that heavenly
and eternal life, in which when we behold God himself present, and are
enlightened with his full and perfect light, to what purpose would we desire
the voice of man, and those worldly things which are most imperfect? But yet
then all the saints will be knit both with God, and between themselves with
most fervent love. And therefore charity will not be abolished, but
perfected, although it will not be shown forth and entertained by such
manner of duties as belong only and especially to the infirmity of this
life.
(i) All this must be understood by comparison.
1Co 13:13
13:13 {7} And now abideth faith, hope,
charity, these three; but the greatest of these [is]
charity.
(7) The conclusion: as if the
apostle should say, "Such therefore will be our condition then: but now we
have three things, and they remain sure if we are Christ's, without which,
true religion cannot consist, that is, faith, hope, and charity. And among
these, charity is the chiefest because it ceases not in the life to come as
the rest do, but is perfected and accomplished. For seeing that faith and
hope tend to things which are promised and are to come, when we have
presently gotten them, to what purpose would we have faith and hope? But yet
there at length we will truly and perfectly love both God and one
another."
1Co 14:1
14:1 Follow {1} after charity, and
desire spiritual [gifts], but rather that ye may {a}
prophesy.
(1) He infers now of what he spoke
before: therefore seeing charity is the chiefest of all, before all things
set it before you as chief and principal. And so esteem those things as most
excellent which profit the greater part of men (such as prophecy, that is to
say, the gift of teaching and applying the doctrine: which was condemned in
respect of other gifts, although it is the chiefest and most necessary for
the Church) and not those who for a show seem to be marvellous, as the gifts
of tongues. This was when a man was suddenly endowed with the knowledge of
many tongues, which made men greatly amazed and yet of itself was not
greatly of any use, unless there was an interpreter.
(a) What prophecy is
he shows in the third verse.
1Co 14:2
14:2 {2} For he that speaketh in an
[unknown] {b} tongue speaketh not unto men, but unto God: for no man
understandeth [him]; howbeit in the {c} spirit he speaketh
mysteries.
(2) He reprehends their perverse
judgment concerning the gift of tongues. For why was it given? The answer:
so that the mysteries of God might be the better known to a greater number.
By this it is evident that prophecy, which the gift of tongues ought to
serve, is better than this: and therefore the Corinthians judged
incorrectly, in that they made more account of the gift of tongues than of
prophesying: because no doubt the gift of tongues was a thing more to be
bragged of. And hereupon followed another abuse of the gift of tongues, in
that the Corinthians used tongues in the congregation without an
interpreter. And although this thing might be done to some profit of him
that spoke them, yet he corrupted the right use of that gift because there
came by it no profit to the hearers. And common assemblies were instituted
and appointed not for any private man's commodity, but for the profit of the
whole company.
(b) A strange language, which no man can understand
without an interpreter.
(c) By that inspiration which he has received of
the Spirit, which nonetheless he abuses, when he speaks mysteries which none
of the company can understand.
1Co 14:3
14:3 But he that prophesieth speaketh
unto men [to] {d} edification, and exhortation, and
comfort.
(d) Which may further men in the
study of godliness.
1Co 14:4
14:4 He that speaketh in an [unknown]
tongue edifieth himself; but he that prophesieth edifieth the {e}
church.
1Co 14:7
14:7 {3} And even things without life
giving sound, whether pipe or harp, except they give a distinction in the
sounds, how shall it be known what is piped or harped?
(3) He sets forth that which he said
by a similitude, which he borrows and takes from instruments of music, which
although they speak not perfectly, yet they are distinguished by their
sounds, that they may be the better used.
1Co 14:9
14:9 So likewise ye, except ye utter by
the tongue words {f} easy to be understood, how shall it be known what is
spoken? for ye shall speak into the air.
(f) That fitly utter the matter
itself.
1Co 14:10
14:10 {4} There are, it may be, so many
kinds of voices in the world, and none of them [is] without
signification.
(4) He proves that interpretation is
necessarily to be joined with the gift of tongues, by the manifold variety
of languages, insomuch that if one speak to another without an interpreter,
it is as if he did not speak.
1Co 14:11
14:11 Therefore if I know not the
meaning of the voice, I shall be unto him that speaketh a barbarian, and he
that {g} speaketh [shall be] a barbarian unto me.
(g) As the papists in all their
sermons, and they that ambitiously pour out some Hebrew or Greek words in
the pulpit before the unlearned people, by this to get themselves a name of
vain learning.
1Co 14:12
14:12 {5} Even so ye, forasmuch as ye
are zealous of spiritual [gifts], seek that ye may excel to the edifying of
the church.
(5) The conclusion: if they will
excel in those spiritual gifts, as it is proper, they must seek the profit
of the church. And therefore they must not use the gift of tongues, unless
there is an interpreter to expound the strange and unknown tongue, whether
it is himself that speaks, or another interpreter.
1Co 14:13
14:13 Wherefore let him that speaketh
in an [unknown] tongue {h} pray that he may interpret.
(h) Pray for the gift of
interpretation.
1Co 14:14
14:14 {6} For {i} if I pray in an
[unknown] tongue, my {k} spirit prayeth, but my understanding is {l}
unfruitful.
(6) A reason: because it is not
sufficient for us to speak so in the congregation that we ourselves worship
God in spirit
(that is according to the gift which we have received), but
we must also be understood of the company, lest that is unprofitable to
others which we have spoken.
(i) If I pray, when the church is assembled
together, in a strange tongue.
(k) The gift and inspiration which the
spirit gives me does its part, but only to myself.
(l) No fruit comes to
the church by my prayers.
1Co 14:15
14:15 What is it then? I will pray with
the spirit, and I will pray with the {m} understanding also: I will sing with
the spirit, and I will sing with the understanding also.
(m) So that I may be understood by
others, and may instruct others.
1Co 14:16
14:16 {7} Else when thou shalt bless
with the {n} spirit, how shall he that {o} occupieth the room of the unlearned
say {p} Amen at thy giving of thanks, seeing he understandeth not what thou
sayest?
(7) Another reason: seeing that the
whole congregation must agree with him that speaks, and also witness this
agreement, how will they give their assent or agreement who know not what is
spoken?
(n) Alone, without any consideration of the hearers.
(o) He
that sits as a private man.
(p) So then one uttered the prayers, and all
the company answered "amen".
1Co 14:18
14:18 {8} I thank my God, I speak with
tongues more than ye all:
(8) He sets himself as an example,
both that they may be ashamed of their foolish ambition, and also that he
may avoid all suspicion of envy.
1Co 14:19
14:19 Yet in the church I had rather
speak {q} five words with my understanding, that [by my voice] I might teach
others also, than ten thousand words in an [unknown]
tongue.
1Co 14:20
14:20 {9} Brethren, be not children in
understanding: howbeit in malice be ye children, but in understanding be
men.
(9) Now he reproves those freely for
their childish folly, who do not see how this gift of tongues which was
given to the profit of the Church, is turned by their ambition into an
instrument of cursing, seeing that this same cursing is also contained among
the punishments with which God punished the stubbornness of his people, that
he dispersed them amongst strangers whose language they did not
understand.
1Co 14:21
14:21 In the {r} law it is written,
With [men of] other tongues and other lips will I speak unto this people; and
yet for all that will they not hear me, saith the Lord.
(r) By the "law" he understands the
entire scripture.
1Co 14:22
14:22 {10} Wherefore tongues are for a
sign, not to them that believe, but to them that believe not: but prophesying
[serveth] not for them that believe not, but for them which
believe.
(10) The conclusion: therefore the
gift of tongues serves to punish the unfaithful and unbelievers, unless it
is referred to prophecy (that is to say, to the interpretation of scripture)
and that what is spoken is by the means of prophecy is understood by the
hearers.
1Co 14:23
14:23 {11} If therefore the whole
church be come together into one place, and all speak with tongues, and there
come in [those that are] {s} unlearned, or unbelievers, will they not say that
ye are mad?
(11) Another argument: the gift of
tongues without prophecy is not only unprofitable to the faithful, but also
hurts very much, both the faithful as well as the unfaithful, who should be
won in the public assemblies. For by this means it comes to pass that the
faithful seem to others to be mad, much less can the unfaithful be
instructed by it.
(s) See Ac 4:13 .
1Co 14:26
14:26 {12} How is it then, brethren?
when ye come together, every one of you hath a psalm, hath a doctrine, hath a
tongue, hath a revelation, hath an interpretation. Let all things be done unto
edifying.
(12) The conclusion: the edifying of
the congregation is a rule and measure of the right use of all spiritual
gifts.
1Co 14:27
14:27 {13} If any man speak in an
[unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by
course; and let one interpret.
(13) The manner how to use the gift
of tongues. It may be lawful for one or two, or at the most for three, to
use the gift of tongues, one after another in an assembly, so that there is
someone to expound their utterances. But if there are none to expound, let
him that has the gift speak to himself alone.
1Co 14:29
14:29 {14} Let the prophets speak two
or three, and let the other judge.
(14) The manner of prophesying: let
two or three propound, and let the others judge of that which is propounded,
whether it is agreeable to the word of God or not. If in this examination
the Lord indicates that nothing was wrong, let them give him leave to speak.
Let every man be admitted to prophesy, severally and in his order, so far
forth as it is required for the edifying of the church. Let them be content
to be subject to each other's judgment.
1Co 14:32
14:32 And the {t} spirits of the
prophets are subject to the prophets.
(t) The doctrine which the prophets
bring, who are inspired with God's Spirit.
1Co 14:34
14:34 {15} Let your women keep silence
in the churches: for it is not permitted unto them to speak; but [they are
commanded] to be under obedience, as also saith the law.
(15) Women are commanded to be
silent in public assemblies, and they are commanded to ask of their husbands
at home.
1Co 14:36
14:36 {16} What? came the word of God
out from you? or came it unto you only?
(16) A general conclusion of the
treatise of the right use of spiritual gifts in assemblies. And this is with
a sharp reprehension, lest the Corinthians might seem to themselves to be
the only ones who are wise.
1Co 14:37
14:37 If any man think himself to be a
prophet, or {u} spiritual, let him acknowledge that the things that I write
unto you are the commandments of the Lord.
(u) Skilful in knowing and judging
spiritual things.
1Co 14:38
14:38 {17} But if any man be ignorant,
let him be ignorant.
(17) The church ought not to care
for those who are stubbornly ignorant, and will not abide to be taught, but
to go forward nonetheless in those things which are right.
1Co 14:39
14:39 {18} Wherefore, brethren, covet
to prophesy, and forbid not to speak with tongues.
(18) Prophecy ought certainly to be
retained and kept in congregations, and the gift of tongues is not to be
forbidden, but all things must be done orderly.
1Co 15:1
15:1 Moreover, {1} brethren, I declare
unto you the gospel which I preached unto you, which also ye have received,
and wherein ye {a} stand;
(1) The sixth treatise of this
epistle, concerning the resurrection: and he uses a transition, or passing
over from one matter to another, showing first that he brings no new thing,
to the end that the Corinthians might understand that they had begun to
swerve from the right course. And next that he does not go about to entreat
of a trifling matter, but of another chief point of the Gospel, which if it
is taken away, their faith will necessarily come to nothing. And so at the
length he begins this treatise at Christ's resurrection, which is the ground
and foundation of ours, and confirms it first by the testimony of the
scriptures and by the witness of the apostles, and of more than five hundred
brethren, and last of all by his own.
(a) In the profession of which you
still continue.
1Co 15:2
15:2 By which also ye are saved, if ye
keep in memory what I preached unto you, {b} unless ye have believed in
vain.
(b) Which is very absurd, and cannot
be, for they that believe must reap the fruit of faith.
1Co 15:5
15:5 And that he was seen of Cephas,
then of the {c} twelve:
(c) Of those twelve picked and
chosen apostles, who were commonly called twelve, though Judas was put out
of the number.
1Co 15:6
15:6 After that, he was seen of above
five hundred brethren at {d} once; of whom the greater part remain unto this
present, but some are fallen asleep.
(d) Not at several different times,
but together and at one instant.
1Co 15:8
15:8 {2} And last of all he was seen of
me also, as of one born out of due time.
(2) He maintains along the way the
authority of his apostleship, which was required to be in good credit among
the Corinthians, that this epistle might be of force and weight among them.
In the mean time he compares himself, under divine inspiration, in such a
way with certain others, that he makes himself inferior to them all.
1Co 15:12
15:12 {3} Now if Christ be preached
that he rose from the dead, how say some among you that there is no
resurrection of the dead?
(3) The first argument to prove that
there is a resurrection from the dead: Christ is risen again, therefore the
dead will rise again.
1Co 15:13
15:13 {4} But if there be no
resurrection of the dead, then is Christ not risen:
(4) The second by an absurdity: if
there is no resurrection of the dead, then Christ is not risen again.
1Co 15:14
15:14 {5} And if Christ be not risen,
then [is] our preaching vain, and your faith [is] also
vain.
(5) The proof of that absurdity, by
other absurdities: if Christ is not risen again, the preaching of the Gospel
is in vain, and the credit that you gave to it is vain, and we are
liars.
1Co 15:16
15:16 {6} For if the dead rise not,
then is not Christ raised:
(6) He repeats the same argument
taken from an absurdity, purposing to show how faith is in vain if the
resurrection of Christ is taken away.
1Co 15:17
15:17 And if Christ be not raised, your
faith [is] vain; {7} ye are {e} yet in your sins.
(7) First, seeing death is the
punishment of sin, in vain should we believe that our sins were forgiven us,
if they remain: but they do remain, if Christ did not rise from
death.
(e) They are yet in their sins who are not sanctified, nor have
obtained remission of their sins.
1Co 15:18
15:18 {8} Then they also which are
fallen asleep in Christ are perished.
(8) Secondly, unless it is certain
that Christ rose again, all those who died in Christ have perished. So then,
what profit comes of faith?
1Co 15:19
15:19 {9} If in this life only we have
hope in Christ, we are of all men most miserable.
(9) The third argument which is also
taken from an absurdity: for unless there is another life, in which those
who trust and believe in Christ will be blessed, they are the most miserable
of all creatures, because in this life they would be the most
miserable.
1Co 15:20
15:20 {10} But now is Christ risen from
the dead, {11} [and] become the {f} firstfruits of them that
slept.
(10) A conclusion of the former
argument: therefore Christ is risen again.
(11) He puts the last
conclusion for the first proposition of the argument that follows. Christ is
risen again: therefore will we the faithful (for of them he speaks) rise
again. Then follows the first reason of this conclusion: for Christ is set
forth to us to be considered of, not as a private man apart and by himself,
but as the firstfruits: and he takes that which was known to all men, that
is, that the whole heap is sanctified in the firstfruits.
(f) He alludes
to the firstfruits of grain, the offering of which sanctified the rest of
the fruits.
1Co 15:21
15:21 {12} For since by man [came]
death, by man [came] also the resurrection of the dead.
(12) Another confirmation of the
same conclusion: for Christ is to be considered as opposite to Adam, that as
from one man Adam, sin came over all, so from one man Christ, life comes to
all. That is to say, that all the faithful, who die because by nature they
were born of Adam, so because in Christ they are made the children of God by
grace, they are made alive and restored to life by him.
1Co 15:22
15:22 For as in Adam all die, even so
in Christ shall all be {g} made alive.
(g) Will rise by the power of
Christ.
1Co 15:23
15:23 {13} But every man in his own
order: Christ the firstfruits; afterward they that are Christ's at his
coming.
(13) He does two things together:
for he shows that the resurrection is in such sort common to Christ with all
his members, that nonetheless he far surpasses them, both in time (for he
was the first that rose again from the dead) and also in honour, because
from him and in him is all our life and glory. Then by this occasion he
passes to the next argument.
1Co 15:24
15:24 {14} Then [cometh] the {h} end,
when he shall have delivered up the kingdom to God, even the Father; when he
shall have put down {i} all rule and all authority and
power.
(14) The fourth argument with which
also he confirms the other, has a most sure ground, that is, because God
must reign. And this is the manner of his reign, that the Father will be
shown to be King in his Son who was made man, to whom all things are made
subject (the promiser being the only exception) to the end that the Father
may afterward triumph in his Son the conqueror. And he makes two parts of
this reign and dominion of the Son in which the Father's glory consists:
that is first, the overcoming of his enemies, in which some must be deprived
of all power, as Satan and all the wicked, be they ever so proud and mighty,
and others must be utterly abolished, as death. And second, a plain and full
delivery of the godly from all enemies, that by this means God may fully set
forth the body of the Church cleaving fast to their head Christ, his kingdom
and glory, as a King among his subjects. Moreover he puts the first degree
of his kingdom in the resurrection of the Son, who is the head: and the
perfection, in the full conjunction of the members with the head, which will
be in the latter day. Now all these tend to this purpose, to show that
unless the dead do rise again, neither the Father can be King above all,
neither Christ the Lord of all. For neither should the power of Satan and
death be overcome, nor the glory of God be full in his Son, nor his Son in
his members.
(h) The conclusion and finishing of all things.
(i) All
his enemies who will be robbed of all the power that they have.
1Co 15:25
15:25 For he must reign, till he hath
put all enemies {k} under his feet.
(k) Christ is considered here as he
appeared in the form of a servant, in which respect he rules the Church as
head, and that because this power was given to him from his Father.
1Co 15:26
15:26 The {l} last enemy [that] shall
be destroyed [is] death.
(l) The conclusion of the argument,
which is taken from the whole to the part: for if all his enemies will be
put under his feet, then it will necessarily be that death also will be
subdued under him.
1Co 15:28
15:28 And when all things shall be
subdued unto him, {m} then shall the Son also himself be subject unto him that
put all things under him, that {n} God may be all in
all.
(m) Not because the Son was not
subject to his Father before, but because his body, that is to say, the
Church which is here in distress, and not yet wholly partaker of his glory,
is not yet fully perfect: and also because the bodies of the saints which
are in the graves, will not be glorified until the resurrection. But Christ
as he is God, has us subject to him as his Father has, but as he is Priest,
he is subject to his Father together with us. Augustine, book 1, chap. 8, of
the trinity.
(n) By this high type of speech is set forth an
incomprehensible glory which flows from God, and will fill all of us, as we
are joined together with our head, but yet in such a way that our head will
always preserve his preeminence.
1Co 15:29
15:29 {15} Else what shall they do
which are baptized {o} for the dead, if the dead rise not at all? why are they
then baptized for the dead?
(15) The fifth argument taken of the
end of baptism, that is, because those who are baptized, are baptized for
dead: that is to say, that they may have a remedy against death, because
baptism is a token of regeneration.
(o) They that are baptized to this
end and purpose, that death may be put out in them, or to rise again from
the dead, of which baptism is a seal.
1Co 15:30
15:30 {16} And why stand we in jeopardy
every hour?
(16) The sixth argument: unless
there is a resurrection of the dead, why should the apostles so daily cast
themselves into danger of so many deaths?
1Co 15:31
15:31 I protest by your {p} rejoicing
which I have in Christ Jesus our Lord, I die daily.
(p) As though he said, "I die daily,
as all the miseries I suffer can well witness, which I may truly boast of,
that I have suffered among you."
1Co 15:32
15:32 {17} If {q} after the manner of
men I have fought with beasts at Ephesus, what advantageth it me, if the dead
rise not? {18} let us {r} eat and drink; for to morrow we
die.
(17) The taking away of an
objection: but you, Paul, were ambitious, as men commonly and are accustomed
to be, when you fought with beasts at Ephesus. That is very likely, says
Paul: for what could that profit me, were it not for the glory of eternal
life which I hope for?
(q) Not upon any godly motion, nor casting my eyes
upon God, but carried away with vain glory, or a certain headiness.
(18)
The seventh argument which depends upon the last: if there is no
resurrection of the dead, why do we give ourselves to anything else, except
for eating and drinking?
(r) These are sayings of the Epicureans.
1Co 15:33
15:33 {19} Be not deceived: evil
communications corrupt good manners.
(19) The conclusion with a sharp
exhortation, that they take heed of the wicked company of certain ones. And
from this he shows where this evil sprang from: warning them to be wise with
sobriety to righteousness.
1Co 15:35
15:35 {20} But some [man] will say, How
are the dead raised up? and with what body do they come?
(20) Now that he has proved the
resurrection, he demonstrates their doltishness, in that they scoffingly
demanded how it could be that the dead could rise again: and if they did
rise again, they asked mockingly, what manner of bodies they should have.
Therefore he sends these fellows, who seemed to themselves to be
marvellously wise and intelligent, to be instructed of poor rude
farmers.
1Co 15:36
15:36 {21} [Thou] fool, that which thou
sowest is not quickened, except it die:
(21) You might have learned either
of these, Paul says, by daily experience: for seeds are sown, and rot, and
yet nonetheless they are far from perishing, but rather they grow up far
more beautiful. And whereas they are sown naked and dry, they spring up
green from death by the power of God: and does it seem incredible to you
that our bodies should rise from corruption, and that endued with a far more
excellent quality?
1Co 15:38
15:38 {22} But God giveth it a body as
it hath pleased him, and to every seed his own body.
(22) We see a diversity both in one
and the self same thing which has now one form and then another, and yet
keeps its own type: as it is evident in a grain which is sown bare, but
springs up far after another sort: and also in different types of one self
same sort, as among beasts: and also among things of different sorts, as the
heavenly bodies and the earthly bodies; which also differ very much one from
another. Therefore there is no reason why we should reject either the
resurrection of the bodies, or the changing of them into a better state, as
a thing impossible, or strange.
1Co 15:42
15:42 {23} So also [is] the
resurrection of the dead. It is {s} sown in corruption; it is raised in
incorruption:
(23) He makes three manner of
qualities of the bodies being raised: first, incorruption, that is, because
they will be sound and altogether of a nature that can not be corrupt.
Second, glory, because they will be adorned with beauty and honour. Third,
power, because they will continue everlasting, without food, drink, and all
other helps, without which this frail life cannot keep itself from
corruption.
(s) Is buried, and man is hid as seed in the ground.
1Co 15:43
15:43 It is sown in {t} dishonour; it
is raised in glory: it is sown in weakness; it is raised in {u}
power:
(t) Void of honour, void of glory
and beauty.
(u) Freed from the former weakness, in which it is subject to
such alteration and change, that it cannot maintain itself without food and
drink and such other like helps.
1Co 15:44
15:44 {24} It is sown a natural body;
it is raised a spiritual body. There is a natural body, and there is a
spiritual body.
(24) He shows perfectly in one word
this change of the quality of the body by the resurrection, when he says
that a natural body will become a spiritual body: which two qualities being
completely different the one from the other he straightway expounds, and
sets forth diligently.
1Co 15:45
15:45 {25} And so it is written, The
{x} first man Adam was made a living soul; the last Adam [was made] a {y}
quickening spirit.
(25) That is called a natural body
which is made alive and maintained by a living soul only in the manner that
Adam was, of whom we are all born naturally. And that is said to be a
spiritual body, which together with the soul is made alive with a far more
excellent power, that is, with the Spirit of God, who descends from Christ
the second Adam to us.
(x) Adam is called the first man, because he is
the root as it were from which we spring. And Christ is the latter man,
because he is the beginning of all those that are spiritual, and in him we
are all included.
(y) Christ is called a Spirit, by reason of that most
excellent nature, that is to say, God who dwells in him bodily, as Adam is
called a living soul, by reason of the soul which is the best part in
him.
1Co 15:46
15:46 {26} Howbeit that [was] not first
which is spiritual, but that which is natural; and afterward that which is
spiritual.
(26) Secondly, he wills the order of
this twofold state or quality to be observed, that the natural was first,
Adam being created of the clay of the earth. And the spiritual follows and
came upon it, that is, when the Lord being sent from heaven, endued our
flesh, which was prepared and made fit for him, with the fulness of the
Godhead.
1Co 15:47
15:47 The first man [is] of the earth,
{z} earthy: the second man [is] the Lord from {a}
heaven.
(z) Wallowing in dirt, and wholly
given to an earthly nature.
(a) As Adam was the first man, Christ is the
second man; and these two are spoken of, as if they were the only two men in
the world; because as the former was the head and representative of all his
natural posterity, so the latter is the head and representative of all the
spiritual offspring: and that he is "the Lord from heaven"; in distinction
from the first man. (Ed.)
1Co 15:48
15:48 {27} As [is] the earthy, such
[are] they also that are earthy: and as [is] the heavenly, such [are] they
also that are heavenly.
(27) He applies both the earthly
naturalness of Adam (if I may so say) to our bodies, so long as they are
naturally conversant upon earth, that is, in this life, and in the grave.
And also the spirituality of Christ to our same bodies, after they are risen
again: and he says that the former goes before, and that this latter will
follow.
1Co 15:49
15:49 And as we have borne the {b}
image of the earthy, we shall also bear the image of the
heavenly.
(b) Not a vain and false image, but
such a one as indeed had the truth with it.
1Co 15:50
15:50 {28} Now this I say, brethren,
that {c} flesh and blood cannot inherit the kingdom of God; neither doth
corruption inherit incorruption.
(28) The conclusion: we cannot be
partakers of the glory of God unless we put off all that gross and filthy
nature of our bodies subject to corruption, that the same body may be
adorned with incorruptible glory.
(c) Flesh and blood are taken here for
a living body, which cannot attain to incorruption, unless it puts off
corruption.
1Co 15:51
15:51 {29} Behold, I shew you a {d}
mystery; We shall not all sleep, but we shall all be
changed,
(29) He goes further, declaring that
it will come to pass that those who will be found alive in the latter day
will not descend into that corruption of the grave, but will be renewed with
a sudden change, which change is very necessary. And he further states that
the certain enjoying of the benefit and victory of Christ, is deferred to
that latter time.
(d) A thing that has been hid, and never known before
now, and therefore worthy that you give good care to it.
1Co 15:52
15:52 In {e} a moment, in the twinkling
of an eye, at the last trump: for the trumpet shall sound, and the dead shall
be raised incorruptible, and we shall be changed.
(e) He shows that the time will be
very short.
1Co 15:58
15:58 {30} Therefore, my beloved
brethren, be ye stedfast, unmoveable, always abounding in the work of the
Lord, forasmuch as ye know that your labour is not in vain in the {f}
Lord.
(30) An exhortation taken from the
profit that ensues, that seeing they understand that the glory of the other
life is laid up for faithful workmen, they continue and stand fast in the
truth of the doctrine of the resurrection of the dead.
(f) Through the
Lord's help and goodness working in us.
1Co 16:1
16:1 Now concerning {1} the collection
for the saints, as I have given order to the churches of Galatia, even so do
ye.
(1) Collections in ancient times
were made by the appointment of the apostle appointment to be the first day
of the week, on which day the manner was then to assemble themselves.
1Co 16:2
16:2 Upon the {a} first [day] of the
week let every one of you lay by him in store, as [God] hath {b} prospered
him, that there be no gatherings when I come.
(a) Which in times past was called
Sunday, but now is called the Lord's day.
(b) That every man bestow
according to the ability that God has blessed him with.
1Co 16:3
16:3 And when I come, whomsoever ye
shall approve by [your] {c} letters, them will I send to bring your liberality
unto Jerusalem.
(c) Which you will give to them to
carry.
1Co 16:4
16:4 {2} And if it be meet that I go
also, they shall go with me.
(2) The rest of the epistle is spent
in writing of familiar matters, yet so that all things are referred to his
purposed mark, that is to say, to the glory of God, and the edifying of the
Corinthians.
1Co 16:9
16:9 For a great door and {d} effectual
is opened unto me, and [there are] many adversaries.
(d) Very fit and convenient to do
great things by.
1Co 16:10
16:10 Now if Timotheus come, see that
he may be with you {e} without fear: for he worketh the work of the Lord, as I
also [do].
(e) Without any just occasion of
fear.
1Co 16:11
16:11 Let no man therefore despise him:
but conduct him forth {f} in peace, that he may come unto me: for I look for
him with the brethren.
(f) Safe and sound, and that with
every type of courtesy.
1Co 16:15
16:15 I beseech you, brethren, (ye know
the house of {g} Stephanas, that it is the firstfruits of Achaia, and [that]
they have {h} addicted themselves to the ministry of the
saints,)
(g) Stephanas is the name of a man
and not of a woman.
(h) Given themselves wholly to the ministry.
1Co 16:16
16:16 That ye {i} submit yourselves
unto such, and to every one that helpeth with [us], and
laboureth.
(i) That you honour and revere them,
be obedient to them, and be content to be ruled by them, as you properly
should, seeing that they have bestowed themselves and their goods, and this
to help you with them.
1Co 16:18
16:18 For they have refreshed my {k}
spirit and yours: therefore {l} acknowledge ye them that are
such.
(k) My heart.
(l) Take them for
such men as they are indeed.
1Co 16:22
16:22 If any man love not the Lord
Jesus Christ, let him be Anathema {m} Maranatha.
(m) By these words are meant the
severest type of curse and excommunication that was among the Jews: and the
words are as much as to say, "As our Lord comes". So that his meaning may be
this, "Let him be accursed even to the coming of the Lord", that is to say,
to the day of his death, even for ever.
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