Read Scripture In A Year: August 22

Passage 1: 1 Kings 17

(1Ki 17:1) And Eliiah the Tishbite one of the inhabitats of Gilead sayde vnto Ahab, As the Lord God of Israel liueth, before whom I stand, there shall be neither dewe nor rayne these yeeres, but according to my worde.

(Notes Reference) And Elijah the Tishbite, [who was] of the inhabitants of Gilead, said unto Ahab, [As] the LORD God of Israel liveth, before whom I (a) stand, there shall not be dew nor rain these years, but (b) according to my word.

(a) That is, whom I serve.

(b) But as I will declare it by God's revelation.

(1Ki 17:2) And the worde of the Lord came vnto him, saying,

(1Ki 17:3) Go hence, and turne thee Eastwarde, and hide thy selfe in the riuer Cherith, that is ouer against Iorden,

(1Ki 17:4) And thou shalt drinke of the riuer: and I haue comanded the rauens to feede thee there.

(Notes Reference) And it shall be, [that] thou shalt drink of the brook; and I have commanded the (c) ravens to feed thee there.

(1Ki 17:5) So he went and did according vnto the word of the Lord: for he went, and remained by the riuer Cherith that is ouer against Iorden.

(1Ki 17:6) And the rauens brought him bread and flesh in the morning, and bread and flesh in the euening, and he dranke of the riuer.

(1Ki 17:7) And after a while the riuer dryed vp, because there fell no rayne vpon the earth.

(1Ki 17:8) And the worde of the Lord came vnto him, saying,

(Notes Reference) And the (d) word of the LORD came unto him, saying,

(d) As the troubles of the saints of God are many, so his mercy is always at hand to deliver them.

(1Ki 17:9) Vp, and get thee to Zarephath, which is in Zidon, and remaine there: beholde, I haue commanded a widow there to sustaine thee.

(1Ki 17:10) So he arose, and went to Zarephath: and when he came to the gate of the citie, beholde, the widowe was there gathering stickes: and he called her, and sayde, Bring me, I pray thee, a litle water in a vessel, that I may drinke.

(Notes Reference) So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman [was] there (e) gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink.

(e) All this was to strengthen the faith of Elijah, to the intent that he would look for nothing worldly, but only trust God's providence.

(1Ki 17:11) And as she was going to fet it, he called to her, and sayde, Bring me, I pray thee, a morsell of bread in thine hand.

(1Ki 17:12) And shee sayde, As the Lord thy God liueth, I haue not a cake, but euen an handfull of meale in a barrel, and a litle oyle in a cruse: and behold, I am gathering a fewe stickes for to go in, and dresse it for me and my sonne, that we may eate it, and dye.

(Notes Reference) And she said, [As] the LORD thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I [am] gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and (f) die.

(f) For there is no hope of any more sustenance.

(1Ki 17:13) And Eliiah said vnto her, Feare not, come, do as thou hast sayd, but make me thereof a litle cake first of all, and bring it vnto mee, and afterward make for thee, and thy sonne.

(1Ki 17:14) For thus saith the Lord God of Israel, The meale in the barrel shall not be wasted, neither shall the oyle in the cruse be diminished, vnto the time that the Lord send rayne vpon the earth.

(Notes Reference) For thus saith the LORD God of Israel, (g) The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day [that] the LORD sendeth rain upon the earth.

(g) God receives no benefit for the use of his own, but he promises an ample recompence for them.

(1Ki 17:15) So she went, and did as Eliiah sayd, and she did eate: so did he and her house for a certaine time.

(Notes Reference) And she went and did according to the saying of Elijah: and she, and he, and her house, did eat (h) [many] days.

(h) That is, till he had rain and food on the earth.

(1Ki 17:16) The barrell of the meale wasted not, nor the oyle was spent out of the cruse, according to the worde of the Lord, which he spake by the hand of Eliiah.

(1Ki 17:17) And after these things, the sonne of the wife of the house fell sicke, and his sicknesse was so sore, that there was no breath left in him.

(Notes Reference) And it came to pass after these things, [that] the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no (i) breath left in him.

(i) God would test whether she had learned by his merciful providence to make him her only stay and comfort.

(1Ki 17:18) And she said vnto Eliiah, What haue I to do with thee, O thou man of God? art thou come vnto me to call my sinne to remembrance, and to slay my sonne?

(1Ki 17:19) And he said vnto her, Giue me thy sonne. and he tooke him out of her bosome, and caryed him vp into a chamber, where he abode, and laid him vpon his owne bed.

(1Ki 17:20) Then he called vnto the Lord, and sayde, O Lord my God, hast thou punished also this widowe, with whome I soiourne, by killing her sonne?

(Notes Reference) And he cried unto the LORD, and said, O LORD my God, hast thou also (k) brought evil upon the widow with whom I sojourn, by slaying her son?

(k) He was afraid lest God's name be blasphemed and his ministry contemned, unless he continued his mercies as he had begun them, especially while he remained there.

(1Ki 17:21) And he stretched himselfe vpon the childe three times, and called vnto the Lord, and saide, O Lord my God, I pray thee, let this childes soule come into him againe.

(1Ki 17:22) Then the Lord heard the voyce of Eliiah, and the soule of the child came into him againe, and he reuiued.

(1Ki 17:23) And Eliiah tooke the childe, and brought him downe out of the chamber into the house, and deliuered him vnto his mother, and Eliiah sayd, Behold, thy sonne liueth.

(1Ki 17:24) And the woman saide vnto Eliiah, Now I knowe that thou art a man of God, and that the worde of the Lord in thy mouth is true.

(Notes Reference) And the woman said to Elijah, Now by this (l) I know that thou [art] a man of God, [and] that the word of the LORD in thy mouth [is] truth.

(l) It is hard to depend on God, unless we are confirmed by miracles.

Passage 2: Jeremiah 43

(Jer 43:1) Nowe when Ieremiah had made an ende of speaking vnto ye whole people all the wordes of the Lord their God, for the which the Lord their God had sent him to them, euen all these wordes,

(Jer 43:2) Then spake Azariah the sonne of Hoshaiah, and Iohanan the sonne of Kareah, and all the proude men, saying vnto Ieremiah, Thou speakest falsely: the Lord our God hath not sent thee to say, Goe not into Egypt to dwell there,

(Notes Reference) Then spoke (a) Azariah the son of Hoshaiah, and Johanan the son of Kareah, and all the (b) proud men, saying to Jeremiah, (c) Thou speakest falsely: the LORD our God hath (d) not sent thee to say, Go not into Egypt to sojourn there:

(a) Who was also called Jezaniah, (Jer 42:1).

(b) This declares that pride is the cause of rebellion and contempt of God's ministers.

(c) When the hypocrisy of the wicked is discovered, they burst forth into open rage: for they can abide nothing but flattery, read (Isa 30:10).

(d) He shows what is the nature of the hypocrites: that is, to pretend that they would obey God and embrace his word, if they were assured that his messenger spoke the truth: though indeed they are most far from all obedience.

(Jer 43:3) But Baruch ye sonne of Neriah prouoketh thee against vs, for to deliuer vs into the hand of the Caldeans, that they might slay vs, and cary vs away captiues into Babel.

(Notes Reference) But Baruch the son of Neriah (e) setteth thee on against us, to deliver us into the hand of the Chaldeans, that they may put us to death, and carry us away captives into Babylon.

(e) Thus the wicked not only contemn and hurt the messengers of God, but slander and speak wickedly of all them that support or favour the godly.

(Jer 43:4) So Iohanan the sonne of Kareah, and all the captaines of the hoste, and all the people obeied not the voyce of the Lord, to dwell in the lande of Iudah.

(Jer 43:5) But Iohanan the sonne of Kareah, and all the captaines of the hoste tooke all the remnant of Iudah, that were returned from al nations, whither they had bene driuen, to dwel in ye land of Iudah:

(Notes Reference) But Johanan the son of Kareah, and all the captains of the forces, took all the remnant of Judah, that had returned from all (f) nations, where they had been driven, to dwell in the land of Judah;

(f) As from the Moabites, Ammonites and Edomites, (Jer 40:11).

(Jer 43:6) Euen men and women, and children, and the Kinges daughters, and euery person, that Nebuzar-adan the chiefe steward had left with Gedaliah the sonne of Ahikam, ye sonne of Shaphan, and Ieremiah the Prophet, and Baruch the sonne of Neriah.

(Notes Reference) [Even] men, and women, and children, and the king's daughters, and every person that Nebuzaradan the captain of the guard had left with Gedaliah the son of Ahikam the son of Shaphan, and Jeremiah the (g) prophet, and Baruch the son of Neriah.

(g) When these wicked lead away by force.

(Jer 43:7) So they came into the lande of Egypt: for they obeied not the voice of the Lord: thus came they to Tahpanhes.

(Notes Reference) So they came into the land of Egypt: for they obeyed not the voice of the LORD: thus they came [even] to (h) Tahpanhes.

(h) A city in Egypt near to Nilus.

(Jer 43:8) Then came the worde of the Lord vnto Ieremiah in Tahpanhes, saying,

(Jer 43:9) Take great stones in thine hand, and hide them in the claie in the bricke kill, which is at the entrie of Pharaohs house in Tanpanhes in ye sight of the men of Iudah,

(Notes Reference) Take great stones in thy hand, and (i) hide them in the clay in the brickkiln, which [is] at the entrance of Pharaoh's house in Tahpanhes, in the sight of the men of Judah;

(i) Which signified that Nebuchadnezzar would come even to the gates of Pharaoh, where his brick kilns for his buildings were.

(Jer 43:10) And say vnto them, Thus sayeth the Lord of hostes the God of Israel, Beholde, I will sende and bring Nebuchad-nezzar the King of Babel my seruant, and will set his throne vpon these stones that I haue hid, and he shall spread his pauilion ouer them.

(Notes Reference) And say to them, Thus saith the LORD of hosts, the God of Israel; Behold, I will send and take Nebuchadnezzar the king of Babylon, (k) my servant, and will set his throne upon these stones that I have hid; and he shall spread his royal pavilion over them.

(k) Read (Jer 25:9).

(Jer 43:11) And when he shall come, he shall smite the land of Egypt: such as are appoynted for death, to death, and such as are for captiuitie, to captiuitie, and such as are for the sword to the sword.

(Notes Reference) And when he cometh, he shall smite the land of Egypt, [and deliver] (l) such [as are] for death to death; and such [as are] for captivity to captivity; and such [as are] for the sword to the sword.

(l) Everyone will be slain by the means that God has appointed, (Jer 15:2).

(Jer 43:12) And I wil kindle a fire in the houses of the gods of Egypt, and he shall burne them and carie them away captiues, and he shall aray himself with the land of Egypt, as a shepheard putteth on his garment, and shall depart from thence in peace.

(Notes Reference) And I will kindle a fire in the houses of the gods of Egypt; and he shall burn them, and carry them away captives: and he shall array himself with the land of Egypt, as a (m) shepherd putteth on his garment; and he shall go forth from there in peace.

(m) Meaning most easily and suddenly will he carry the Egyptians away.

(Jer 43:13) He shall breake also ye images of Beth-shemesh, that is in the lande of Egypt, and the houses of the gods of the Egyptians shall he burne with fire.

Passage 3: 1 Corinthians 1-2

(1Co 1:1) Paul called to be an Apostle of Iesus Christ, through the will of God, and our brother Sosthenes,

(Notes Reference) 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) Vnto the Church of God, which is at Corinthus, to them that are sanctified in Christ Iesus, Saintes by calling, with all that call on the Name of our Lord Iesus Christ in euery place, both their Lord, and ours:

(Notes Reference) (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) Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(Notes Reference) (6) Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.

(6) The foundation and the life of the Church is Christ Jesus given from the Father.

(1Co 1:4) I thanke my God alwayes on your behalfe for the grace of God, which is giuen you in Iesus Christ,

(Notes Reference) (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) That in all things ye are made rich in him, in all kinde of speach, and in all knowledge:

(Notes Reference) 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) As the testimonie of Iesus Christ hath bene confirmed in you:

(Notes Reference) (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) So that ye are not destitute of any gift: wayting for the appearing of our Lord Iesus Christ.

(Notes Reference) 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) Who shall also confirme you vnto the ende, that ye may be blamelesse, in the day of our Lord Iesus Christ.

(Notes Reference) (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 (Luk 1:6).

(1Co 1:9) God is faithfull, by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord.

(Notes Reference) 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) Nowe I beseeche you, brethren, by the Name of our Lord Iesus Christ, that ye all speake one thing, and that there be no dissensions among you: but be ye knit together in one mind, and in one iudgement.

(Notes Reference) (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) For it hath bene declared vnto me, my brethren, of you by them that are of the house of Cloe, that there are contentions among you.

(Notes Reference) (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) Nowe this I say, that euery one of you saith, I am Pauls, and I am Apollos, and I am Cephas, and I am Christs.

(Notes Reference) Now (k) this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

(k) The matter I would say to you is this.

(1Co 1:13) Is Christ deuided? was Paul crucified for you? either were ye baptized into the name of Paul?

(Notes Reference) (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) I thanke God, that I baptized none of you, but Crispus, and Gaius,

(Notes Reference) (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 1:15) Lest any should say, that I had baptized into mine owne name.

(1Co 1:16) I baptized also the houshold of Stephanas: furthermore knowe I not, whether I baptized any other.

(1Co 1:17) For CHRIST sent me not to baptize, but to preache the Gospel, not with wisdome of wordes, lest the crosse of Christ should be made of none effect.

(Notes Reference) (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) For that preaching of the crosse is to them that perish, foolishnesse: but vnto vs, which are saued, it is the power of God.

(Notes Reference) 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) For it is written, I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent.

(Notes Reference) (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) Where is the wise? where is the Scribe? where is the disputer of this worlde? hath not God made the wisedome of this worlde foolishnesse?

(Notes Reference) 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) For seeing the worlde by wisedome knewe not God in the wisedome of GOD, it pleased God by the foolishnesse of preaching to saue them that beleeue:

(Notes Reference) (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) Seeing also that the Iewes require a signe, and the Grecians seeke after wisdome.

(Notes Reference) (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 1:23) But wee preach Christ crucified: vnto the Iewes, euen a stumbling blocke, and vnto the Grecians, foolishnesse:

(1Co 1:24) But vnto them which are called, both of the Iewes and Grecians, we preach Christ, the power of God, and the wisedome of God.

(1Co 1:25) For the foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men.

(1Co 1:26) For brethren, you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called.

(Notes Reference) (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 1:27) But God hath chosen the foolish thinges of the world to confound the wise, and God hath chosen the weake thinges of the worlde, to confound the mightie things,

(1Co 1:28) And vile things of the worlde and thinges which are despised, hath God chosen, and thinges which are not, to bring to nought thinges that are,

(Notes Reference) 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 Rom 3:31

(1Co 1:29) That no flesh shoulde reioyce in his presence.

(Notes Reference) 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) But ye are of him in Christ Iesus, who of God is made vnto vs wisedome and righteousnesse, and sanctification, and redemption,

(Notes Reference) 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) That, according as it is written, Hee that reioyceth, let him reioyce in the Lord.

(Notes Reference) 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) And I, brethren, when I came to you, came not with excellencie of woordes, or of wisedome, shewing vnto you the testimonie of God.

(Notes Reference) 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) For I esteemed not to knowe any thing among you, saue Iesus Christ, and him crucified.

(Notes Reference) For I (b) determined not to know any thing among you, save Jesus Christ, and him crucified.

(b) I did not profess any knowledge but the knowledge of Christ and him crucified.

(1Co 2:3) And I was among you in weakenesse, and in feare, and in much trembling.

(Notes Reference) 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) Neither stoode my woorde, and my preaching in the entising speach of mans wisdom, but in plaine euidence of the Spirite and of power,

(Notes Reference) 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) That your faith should not be in the wisdome of men, but in the power of God.

(Notes Reference) (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) And we speake wisedome among them that are perfect: not the wisedome of this world, neither of the princes of this world, which come to nought.

(Notes Reference) (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 (Phi 3:15): so that perfect is contrasted with weak.

(f) Those that are wiser, richer, or mightier than other men are.

(1Co 2:7) But we speake the wisedome of God in a mysterie, euen the hid wisedom, which God had determined before the world, vnto our glory.

(Notes Reference) (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) Which none of the princes of this world hath knowen: for had they knowen it, they would not haue crucified the Lord of glory.

(Notes Reference) (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) But as it is written, The thinges which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him.

(Notes Reference) (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) But God hath reueiled them vnto vs by his Spirit: for the spirit searcheth all things, yea, the deepe things of God.

(Notes Reference) (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) For what man knoweth the things of a man, saue the spirite of a man, which is in him? euen so the things of God knoweth no man, but the spirit of God.

(Notes Reference) (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) Nowe we haue receiued not the spirit of the world, but the Spirit, which is of God, that we might knowe the thinges that are giuen to vs of God.

(Notes Reference) 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) Which things also we speake, not in the woordes which mans wisedome teacheth, but which the holy Ghost teacheth, comparing spirituall things with spirituall things.

(Notes Reference) (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) But the naturall man perceiueth not the things of the Spirit of God: for they are foolishnesse vnto him: neither can hee knowe them, because they are spiritually discerned.

(Notes Reference) (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) But hee that is spirituall, discerneth all things: yet he himselfe is iudged of no man.

(Notes Reference) (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) For who hath knowen the minde of the Lord, that hee might instruct him? But we haue the minde of Christ.

(Notes Reference) (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.