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Passage 1: 1 Kings 18

(1Ki 18:1) After many dayes, the worde of the Lord came to Eliiah, in the third yeere, saying, Goe, shewe thy selfe vnto Ahab, and I will sende rayne vpon the earth.

(Notes Reference) And it came to pass [after] many days, that the word of the LORD came to Elijah in the (a) third year, saying, Go, shew thyself unto Ahab; and I will send rain upon the earth.

(a) After that he departed from the river Cherith.

(1Ki 18:2) And Eliiah went to shew himselfe vnto Ahab, and there was a great famine in Samaria.

(1Ki 18:3) And Ahab called Obadiah the gouernour of his house: (and Obadiah feared God greatly:

(Notes Reference) And Ahab called Obadiah, which [was] the governor of [his] house. (Now Obadiah (b) feared the LORD greatly:

(b) God had begun to work his fear in his heart, but had not yet brought him to the knowledge which is also required of the godly: that is, to profess his Name openly.

(1Ki 18:4) For when Iezebel destroyed the Prophets of the Lord, Obadiah tooke an hundreth Prophets, and hid them, by fiftie in a caue, and he fed them with bread and water.)

(1Ki 18:5) And Ahab saide vnto Obadiah, Goe into the land, vnto all the fountaines of water, and vnto all the riuers, if so be that we may finde grasse to saue the horses and the mules aliue, lest we depriue the lande of the beastes.

(1Ki 18:6) And so they deuided the lande betweene them to walke thorowe it. Ahab went one way by him selfe, and Obadiah went another way by him selfe.

(1Ki 18:7) And as Obadiah was in the way, behold, Eliiah met him: and he knew him, and fell on his face, and said, Art not thou my lord Eliiah?

(Notes Reference) And as Obadiah was in the way, behold, Elijah (c) met him: and he knew him, and fell on his face, and said, [Art] thou that my lord Elijah?

(c) God often pities the wicked for the sake of the godly, and causes Elijah to meet with Obadiah, that the blessing might be known to be granted for the sake of God's children.

(1Ki 18:8) And he answered him, Yea, goe tell thy lord, Behold, Eliiah is here.

(1Ki 18:9) And he said, What haue I sinned, that thou wouldest deliuer thy seruant into the hande of Ahab, to slay me?

(1Ki 18:10) As the Lord thy God liueth, there is no nation or kingdome, whither my lorde hath not sent to seeke thee: and when they sayd, He is not here, he tooke an othe of the kingdome and nation, if they had not found thee.

(1Ki 18:11) And now thou sayest, Goe, tell thy lorde, Beholde, Eliiah is here.

(1Ki 18:12) And when I am gone from thee, the Spirit of the Lord shall cary thee into some place that I doe not know: so when I come and tell Ahab, if he cannot finde thee, then wil he kill me: But I thy seruant feare the Lord from my youth.

(Notes Reference) And it shall come to pass, [as soon as] I am gone from thee, that the Spirit of the LORD shall carry thee whither I know not; and [so] when I come and tell Ahab, and he cannot find thee, he shall slay me: but I thy servant (d) fear the LORD from my youth.

(d) I am not of the wicked persecutors that you should procure to me such displeasure, but serve God and favour his children.

(1Ki 18:13) Was it not tolde my lord, what I did when Iezebel slew the Prophets of the Lord, how I hid an hundreth men of the Lordes Prophets by fifties in a caue, and fed them with bread and water?

(1Ki 18:14) And now thou sayest, Go, tel thy lord, Behold, Eliiah is here, that he may slay me.

(1Ki 18:15) And Eliiah said, As the Lord of hostes liueth, before whome I stand, I will surely shewe my selfe vnto him this day.

(Notes Reference) And Elijah said, [As] the LORD of hosts liveth, before whom I stand, I will surely shew (e) myself unto him to day.

(e) By my presence I will declare that you have told him the truth.

(1Ki 18:16) So Obadiah went to meete Ahab, and tolde him: And Ahab went to meete Eliiah.

(1Ki 18:17) And when Ahab saw Eliiah, Ahab said vnto him, Art thou he that troubleth Israel?

(1Ki 18:18) And he answered, I haue not troubled Israel, but thou, and thy fathers house, in that ye haue forsaken the commandements of the Lord, and thou hast followed Baalim.

(Notes Reference) And he answered, I have not troubled Israel; but (f) thou, and thy father's house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim.

(f) The true ministers of God should not only not permit falsehoods, but should boldly reprove the wicked slanderers without respect of persons.

(1Ki 18:19) Now therefore send, and gather to me all Israel vnto mount Carmel, and the prophets of Baal foure hundreth and fiftie, and the prophets of the groues foure hundreth, which eate at Iezebels table.

(1Ki 18:20) So Ahab sent vnto all the children of Israel, and gathered the prophets together vnto mount Carmel.

(1Ki 18:21) And Eliiah came vnto all the people, and said, How long halt ye betweene two opinions? If the Lord be God, follow him: but if Baal be he, then goe after him. And the people answered him not a worde.

(Notes Reference) And Elijah came unto all the people, and said, How long (g) halt ye between two opinions? if the LORD [be] God, follow him: but if Baal, [then] follow him. And the people answered him not a word.

(g) Be consistent in religion and do not be indifferent, whether you follow God or Baal, or whether you serve God wholly or in part, (Zep 1:5).

(1Ki 18:22) Then said Eliiah vnto the people, I onely remayne a Prophet of the Lord: but Baals prophets are foure hundreth and fiftie men.

(1Ki 18:23) Let them therefore giue vs two bullockes, and let them chuse the one, and cut him in pieces, and lay him on the wood, but put no fire vnder, and I will prepare the other bullocke, and lay him on the wood, and will put no fire vnder.

(1Ki 18:24) Then call ye on the name of your god, and I will call on the name of the Lord: and then the God that answereth by fire, let him be God. And all the people answered, and sayde, It is well spoken.

(Notes Reference) And call ye on the name of your gods, and I will call on the name of the LORD: and the God that answereth (h) by fire, let him be God. And all the people answered and said, It is well spoken.

(h) By sending down fire from heaven to burn the sacrifice.

(1Ki 18:25) And Eliiah said vnto the prophets of Baal, Chuse you a bullocke, and prepare him first, (for ye are many) and call on the name of your gods, but put no fire vnder.

(1Ki 18:26) So they tooke the one bullocke, that was giuen them, and they prepared it, and called on the name of Baal, from morning to noone, saying, O Baal, heare vs: but there was no voyce, nor any to answere: and they leapt vpon the altar that was made.

(Notes Reference) And they took the bullock which was given them, and they dressed [it], and called on the name of Baal from morning even until noon, saying, O Baal, hear us. But [there was] no voice, nor any that answered. And they (i) leaped upon the altar which was made.

(i) As men possessed by some strange spirit.

(1Ki 18:27) And at noone Eliiah mocked them, and said, Crye loude: for he is a god: either he talketh or pursueth his enemies, or is in his iourney, or it may be that he sleepeth, and must be awaked.

(Notes Reference) And it came to pass at noon, that Elijah mocked them, and said, Cry aloud: for he [is] a god; either he is talking, or he is pursuing, or he is in a journey, [or] peradventure he sleepeth, and must be (l) awaked.

(l) He mocks their beastly madness, who think that by any instance or suit, the dead and vile idols can help their worshippers in their necessity.

(1Ki 18:28) And they cryed loude, and cut them selues as their maner was, with kniues and launcers, till the blood gushed out vpon them.

(1Ki 18:29) And when midday was passed, and they had prophecied vntil the offring of the euening sacrifice, there was neither voyce, nor one to answere, nor any that regarded.

(1Ki 18:30) And Eliiah said vnto all the people, Come to me. And all the people came to him. And he repayred the altar of the Lord that was broken downe.

(1Ki 18:31) And Eliiah tooke twelue stones, according to the nomber of the tribes of the sonnes of Iaakob, (vnto whome the worde of the Lord came, saying, Israel shalbe thy name)

(1Ki 18:32) And with the stones he buylt an altar in the Name of the Lord: and he made a ditch round about the altar, as great as woulde conteine two measures of seede.

(1Ki 18:33) And he put the wood in order, and hewed the bullocke in pieces, and layd him on the wood,

(1Ki 18:34) And said, Fill foure barrels with water, and powre it on the burnt offring and on the wood. Againe he said, Doe so againe. And they did so the second time. And he sayde, Doe it the third time. And they did it the third time.

(1Ki 18:35) And the water ran round about the altar: and he filled the ditch with water also.

(Notes Reference) And the water ran round about the altar; and he (m) filled the trench also with water.

(m) By this he declared the excellent power of God, who contrary to nature could make the fire burn even in the water, so that they should have no opportunity to doubt that he is the only God.

(1Ki 18:36) And when they should offer the euening sacrifice, Eliiah the Prophet came, and sayd, Lord God of Abraham, Izhak and of Israel, let it be knowen this day, that thou art the God of Israel, and that I am thy seruant, and that I haue done all these things at thy commandement.

(1Ki 18:37) Heare me, O Lord, heare me, and let this people know that thou art the Lord God, and that thou hast turned their heart againe at the last.

(Notes Reference) Hear me, O LORD, hear me, that this people may know that thou [art] the LORD God, and [that] thou hast turned their heart back (n) again.

(n) Though God permits his to run in blindness and error for a time, yet eventually he calls them home to him by some notorious sign and work.

(1Ki 18:38) Then the fire of the Lord fell, and consumed the burnt offring, and the wood, and the stones, and the dust, and licked vp the water that was in the ditche.

(1Ki 18:39) And when all the people sawe it, they fell on their faces, and saide, The Lord is God, the Lord is God.

(1Ki 18:40) And Elijah said vnto them, Take the prophets of Baal, let not a man of them escape. and they tooke them, and Eliiah brought them to the brooke Kishon, and slewe them there.

(Notes Reference) And Elijah said unto them, Take the prophets of Baal; let not (o) one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there.

(o) He commanded them that as they were truly persuaded to confess the only God: so they should serve him with all their power, and destroy the idolaters his enemies.

(1Ki 18:41) And Eliiah sayde vnto Ahab, Get thee vp, eate and drinke, for there is a sound of much rayne.

(1Ki 18:42) So Ahab went vp to eate and to drinke, and Eliiah went vp to the top of Carmel: and he crouched vnto the earth, and put his face betweene his knees,

(1Ki 18:43) And sayde to his seruant, Goe vp now and looke towarde the way of the Sea. And he went vp, and looked, and sayde, There is nothing. Againe he sayd, Goe againe seuen times.

(Notes Reference) And said to his servant, Go up now, look toward the sea. And he went up, and looked, and said, [There is] nothing. And he said, Go again (p) seven times.

(p) As God's spirit moved him to pray, so was he strengthened by the same that he did not faint, but continued still till he had obtained.

(1Ki 18:44) And at the seuenth time he sayd, Behold, there ariseth a litle cloude out of the sea like a mans hand. Then he sayd, Vp, and say vnto Ahab, Make readie thy charet, and get thee downe, that the raine stay thee not.

(1Ki 18:45) And in the meane while the heauen was blacke with cloudes and winde, and there was a great rayne. Then Ahab went vp and came to Izreel.

(1Ki 18:46) And the hand of the Lord was on Eliiah, and he girded vp his Ioynes, and ran before Ahab till he came to Izreel.

(Notes Reference) And the hand of the LORD was on Elijah; and he girded up his loins, and ran (q) before Ahab to the entrance of Jezreel.

(q) He was so strengthened by God's spirit that he ran faster than the chariot was able to run.

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Passage 2: Jeremiah 44

(Jer 44:1) The worde that came to Ieremiah concerning all the Iewes, which dwell in the lande of Egypt, and remained at Migdol and at Tahpanhes, and at Noph, and in the coutry of Pathros, saying,

(Notes Reference) The word that came to Jeremiah concerning all the Jews who dwell in the land of Egypt, who dwell at Migdol, and at (a) Tahpanhes, and at Noph, and in the country of Pathros, saying,

(a) These were all famous and strange cities in Egypt, where the Jews that fled dwelt for their safety but the prophet declares that there is no hold so strong that can preserve them from God's vengeance.

(Jer 44:2) Thus sayeth the Lord of hostes the God of Israel, Yee haue seene all the euill that I haue brought vpon Ierusalem, and vpon all the cities of Iudah: and beholde, this day they are desolate, and no man dwelleth therein,

(Jer 44:3) Because of their wickednes which they haue comitted, to prouoke me to anger in that they went to burne incense, and to serue other gods, who they knew not, neither they nor you nor your fathers.

(Jer 44:4) Howbeit I sent vnto you all my seruats the Prophets rising earely, and sending them, saying, Oh doe not this abominable thing that I hate.

(Notes Reference) Yet I sent to you all my servants the prophets, (b) rising early and sending [them], saying, O, do not this abominable thing that I hate.

(b) Read (Jer 7:25, Jer 25:3, Jer 29:19, Jer 32:33).

(Jer 44:5) But they would not heare nor incline their eare to turne from their wickednes, and to burne no more incense vnto other gods.

(Jer 44:6) Wherefore my wrath, and mine anger was powred foorth and was kindled in the cities of Iudah, and in the streetes of Ierusalem, and they are desolate, and wasted, as appeareth this day.

(Notes Reference) Wherefore (c) my fury and my anger was poured forth, and was kindled in the cities of Judah and in the streets of Jerusalem; and they are wasted [and] desolate, as at this day.

(c) He sets before their eyes God's judgments against Judah and Jerusalem for their idolatry that they might beware by their example, and not with the same wickedness provoke the Lord: for then they would be double punished.

(Jer 44:7) Therefore now thus saith the Lord of hosts the God of Israel, Wherfore commit ye this great euill against your soules, to cut off from you man and woman, childe and suckling out of Iudah, and leaue you none to remaine?

(Jer 44:8) In that yee prouoke mee vnto wrath with the woorkes of your hands, burning incense vnto other Gods in the lande of Egypt whither yee be gone to dwell: that yee might bring destruction vnto your selues, and that ye might be a curse and a reproch among all nations of the earth.

(Jer 44:9) Haue yee forgotten the wickednes of your fathers, and the wickednesse of the Kings of Iudah and the wickednesse of their wiues and your owne wickednes and the wickednes of your wiues, which they haue committed in the land of Iudah and in the streetes of Ierusalem?

(Notes Reference) Have ye forgotten the wickedness of your fathers, and the wickedness of the (d) kings of Judah, and the wickedness of their wives, and your own wickedness, and the wickedness of your wives, which they have committed in the land of Judah, and in the streets of Jerusalem?

(d) He shows that we ought to keep in memory God's plagues from the beginning that considering them, we might live in his fear, and know if he did not spare our fathers, yea kings, princes, rulers and also whole countries and nations for their sins that we vile worms cannot look to escape punishment for ours.

(Jer 44:10) They are not humbled vnto this day, neither haue they feared nor walked in my lawe nor in my statutes, that I set before you and before your fathers.

(Jer 44:11) Therefore thus sayeth the Lord of hostes the God of Israel, Beholde, I will set my face against you to euill and to destroy all Iudah,

(Jer 44:12) And I will take the remnant of Iudah, that haue set their faces to goe into the lande of Egypt there to dwell, and they shall all bee consumed and fall in the lande of Egypt: they shall euen bee consumed by the sworde and by the famine: they shall die from the least vnto the most, by the sworde, and by the famine, and they shall be a detestation and an astonishment and a curse and a reproche.

(Notes Reference) And I will take the remnant of Judah, that (e) have set their faces to go into the land of Egypt to sojourn there, and they shall all be consumed, [and] fall in the land of Egypt; they shall [even] be consumed by the sword [and] by the famine: they shall die, from the least even to the greatest, by the sword and by the famine: and they shall be an execration, [and] an horror, and a (f) curse, and a reproach.

(e) Which have fully set their minds and are gone there on purpose. By which he excepts the innocents as Jeremiah and Baruch that were forces: therefore the Lord shows that he will set his face against them: that is, purposely destroy them.

(f) Read (Jer 26:6, Jer 41:18).

(Jer 44:13) For I will visite them that dwel in the land of Egypt, as I haue visited Ierusalem, by ye sworde, by the famine, and by the pestilence,

(Jer 44:14) So that none of the remnant of Iudah, which are gone into the lande of Egypt to dwell there, shall escape or remaine, that they shoulde returne into the land of Iudah to the which they haue a desire to returne to dwell there: for none shall returne, but such as shall escape.

(Notes Reference) So that none of the remnant of Judah, who have gone into the land of Egypt to sojourn there, shall escape or remain, that they should return into the land of Judah, to which they have a desire to return to dwell there: for none shall return but (g) such as shall escape.

(g) Meaning but a few.

(Jer 44:15) Then all the men which knewe that their wiues had burnt incense vnto other gods and all the women that stoode by, a great multitude, euen all the people that dwelt in the lande of Egypt in Pathros, answered Ieremiah, saying,

(Jer 44:16) The worde that thou hast spoken vnto vs in the Name of the Lord, wee will not heare it of thee,

(Notes Reference) [As for] the word that thou hast spoken to us in the name of the LORD, we will (h) not hearken to thee.

(h) This declares how dangerous a thing it is to decline once from God and to follow our own fantasies: for Satan ever solicits such and does not leave them till he has brought them to extreme impudency and madness, even to justify their wickedness against God and his prophets.

(Jer 44:17) But wee will doe whatsoeuer thing goeth out of our owne mouth, as to burne incense vnto the Queene of heauen, and to powre out drinke offerings vnto her, as we haue done, both we and our fathers, our Kings and our princes in the cities of Iudah, and in the streetes of Ierusalem: for then had wee plentie of vitailes and were well and felt none euill.

(Notes Reference) But we will certainly do whatever thing proceedeth from our own mouth, to burn incense to (i) the queen of heaven, and to pour out drink offerings to her, as we have done, we, and our fathers, our kings, and our princes, in the cities of Judah, and in the streets of Jerusalem: for [then] we had (k) plenty of food, and were well, and saw no evil.

(i) Read (Jer 7:18) it seems that the papists gathered of this place "Salbe Regina" and "Regina caeli latare" calling the virgin Mary Queen of heaven and so out of the blessed virgin and mother of our saviour Christ, made an idol; for here the prophet condemns their idolatry.

(k) This is still the argument of idolaters who esteem religion by the belly and instead of acknowledging God's works who sends both plenty and famine, health and sickness. They attribute it to their idols and so dishonour God.

(Jer 44:18) But since wee left off to burne incense to the Queene of heauen, and to powre out drinke offerings vnto her, we haue had scarcenesse of all things, and haue beene consumed by the sworde and by the famine.

(Jer 44:19) And when we burnt incense to ye Queene of heauen, and powred out drinke offerings vnto her, did wee make her cakes to make her glad, and powre out drinke offerings vnto her without our husbands?

(Notes Reference) And when we burned incense to the queen of heaven, and poured out drink offerings to her, did we make for her cakes to worship her, and pour out drink offerings to her, without (l) our husbands?

(l) This teaches us what a great danger it is for the husbands to permit their wives anything of which they are not assured by God's word: for by it they take an opportunity to justify their doings and their husbands will give an account of it before God.

(Jer 44:20) Then said Ieremiah vnto all the people, to the men, and to the women, and to all the people which had giuen him that answere, saying,

(Jer 44:21) Did not the Lord remember the incense, that yee burnt in the cities of Iudah, and in the streetes of Ierusalem, both you, and your fathers, your Kinges, and your princes, and the people of the land, and hath he not considered it?

(Jer 44:22) So that the Lord could no longer forbeare, because of the wickednes of your inuentions, and because of the abominations, which ye haue committed: therefore is your lande desolate and an astonishment, and a curse and without inhabitant, as appeareth this day.

(Jer 44:23) Because ye haue burnt incense and because ye haue sinned against the Lord, and haue not obeyed the voyce of the Lord, nor walked in his Lawe, nor in his statutes, nor in his testimonies, therefore this plague is come vpon you, as appeareth this day.

(Jer 44:24) Moreouer Ieremiah saide vnto all the people and to all the women, Heare the word of the Lord, all Iudah that are in the land of Egypt.

(Jer 44:25) Thus speaketh the Lord of hosts, the God of Israel, saying, Ye and your wiues haue both spoken with your mouthes, and fulfilled with your hande, saying, We will performe our vowes that we haue vowed to burne incense to the Queene of heauen, and to powre out drinke offerings to her: yee will perfourme your vowes and doe the things that yee haue vowed.

(Notes Reference) Thus saith the LORD of hosts, the God of Israel, saying; Ye and your wives have both spoken with your mouths, and fulfilled with your (m) hand, saying, We will surely perform our vows that we have vowed, to burn incense to the queen of heaven, and to pour out drink offerings to her: ye will surely accomplish your vows, and surely perform your vows.

(m) You have committed double evil in making wicked vows, and in performing the same.

(Jer 44:26) Therefore heare the word of the Lord, all Iudah that dwel in the land of Egypt. Beholde, I haue sworne by my great Name, sayeth the Lord, that my Name shall no more be called vpon by the mouth of any man of Iudah, in all the lande of Egypt, saying, The Lord God liueth.

(Notes Reference) Therefore hear ye the word of the LORD, all Judah that dwell in the land of Egypt; Behold, I have sworn by my great name, saith the LORD, that my name (n) shall no more be named in the mouth of any man of Judah in all the land of Egypt, saying, The Lord GOD liveth.

(n) This declares a horrible plague toward idolaters, seeing that God will not vouchsafe to have his Name mentioned by such as have polluted it.

(Jer 44:27) Behold, I wil watch ouer them for euil and not for good, and all men of Iudah that are in the land of Egypt, shalbe consumed by the sword, and by the famine, vntill they be vtterly destroied.

(Jer 44:28) Yet a small nomber that escape the sworde, shall returne out of the lande of Egypt into the lande of Iudah: and all the remnant of Iudah that are gone into the lande of Egypt to dwell there, shall know whose words shall stad, mine or theirs.

(Notes Reference) Yet a small number that escape the sword (o) shall return from the land of Egypt into the land of Judah, and all the remnant of Judah, that have gone into the land of Egypt to sojourn there, shall know whose words shall stand, mine, or theirs.

(o) We see therefore that God has a perpetual care over his, wherever they are scattered: for though they are but two or three, yet he will deliver them when he destroys his enemies.

(Jer 44:29) And this shall be a signe vnto you, saith the Lord, whe I visit you in this place, that ye may know that my words shall surely stand against you for euill.

(Jer 44:30) Thus sayth the Lord, Beholde, I will giue Pharaoh Hophra King of Egypt into the hand of his enemies, and into the hand of them that seeke his life: as I gaue Zedekiah King of Iudah into the hand of Nebuchad-nezzar King of Babel his enemie, who also sought his life.

(Notes Reference) Thus saith the LORD; Behold, I will (p) give Pharaohhophra king of Egypt into the hand of his enemies, and into the hand of them that seek his life; as I gave Zedekiah king of Judah into the hand of Nebuchadnezzar king of Babylon, his enemy, and that sought his life.

(p) He shows the means by which they would be destroyed to assure them of the certainty of the plague and yet they remain still in their obstinacy till they perish: for Josephus writes that five years after the taking of Jerusalem, Nebuchadnezzar the younger having overcome the Moabites and the Ammonites went against Egypt and slew the king and so brought these Jews and others into Babylon.

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Passage 3: 1 Corinthians 3

(1Co 3:1) And I could not speake vnto you, brethren, as vnto spirituall men, but as vnto carnall, euen as vnto babes in Christ.

(Notes Reference) 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) I gaue you milke to drinke, and not meat: for yee were not yet able to beare it, neither yet nowe are yee able.

(Notes Reference) 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) For yee are yet carnall: for whereas there is among you enuying, and strife, and diuisions, are ye not carnall, and walke as men?

(Notes Reference) For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as (d) men?

(d) Using the tools of man's intellect and judgment.

(1Co 3:4) For when one sayeth, I am Pauls, and another, I am Apollos, are yee not carnall?

(1Co 3:5) Who is Paul then? and who is Apollos, but the ministers by whome yee beleeued, and as the Lord gaue to euery man?

(Notes Reference) (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) I haue planted, Apollos watred, but God gaue the increase.

(Notes Reference) (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 3:7) So then, neither is hee that planteth any thing, neither hee that watreth, but God that giueth the increase.

(1Co 3:8) And he that planteth, and he that watreth, are one, and euery man shall receiue his wages, according to his labour.

(1Co 3:9) For we together are Gods labourers: yee are Gods husbandrie, and Gods building.

(Notes Reference) 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) According to the grace of God giuen to mee, as a skilfull master builder, I haue laide the foundation, and another buildeth thereon: but let euery man take heede how he buildeth vpon it.

(Notes Reference) 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) For other foundation can no man laie, then that which is laied, which is Iesus Christ.

(Notes Reference) (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) And if any man builde on this foundation, golde, siluer, precious stones, timber, haye, or stubble,

(Notes Reference) (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) Euery mans worke shalbe made manifest: for the day shall declare it, because it shalbe reueiled by the fire: and the fire shall trie euery mans worke of what sort it is.

(Notes Reference) (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 3:14) If any mans worke, that he hath built vpon, abide, he shall receiue wages.

(1Co 3:15) If any mans worke burne, he shall lose, but he shalbe saued himselfe: neuerthelesse yet as it were by the fire.

(Notes Reference) 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) Knowe ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?

(Notes Reference) (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) If any man destroy the Temple of God, him shall God destroy: for the Temple of God is holy, which ye are.

(Notes Reference) 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) Let no man deceiue himselfe: If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.

(Notes Reference) (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) For the wisdome of this worlde is foolishnesse with God: for it is written, He catcheth the wise in their owne craftinesse.

(Notes Reference) 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 3:20) And againe, The Lord knoweth that the thoughtes of the wise be vaine.

(1Co 3:21) Therefore let no man reioyce in men: for all things are yours.

(Notes Reference) (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) Whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or thinges to come, euen all are yours,

(Notes Reference) 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 3:23) And ye Christes, and Christ Gods.