First Corinthians
From the Original 1599 Geneva Bible Notes
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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.
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.
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.
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?
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.
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.
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.
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.
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.
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;
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.
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?
1Co 9:6
9:6 Or I only and Barnabas,
have not we power to {f} forbear working?
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.
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;
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.
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.
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?
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.
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.
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.
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.
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;
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.
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.
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.
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.
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.
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.
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.
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.
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.
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].
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,)
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.
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.
