Read Scripture In A Year: August 24

(1Ki 19:1) Now Ahab tolde Iezebel all that Eliiah had done, and how he had slaine all the prophets with the sword.

(Notes Reference) And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the (a) prophets with the sword.

(a) That is, of Baal.

(1Ki 19:2) Then Iezebel sent a messenger vnto Eliiah, saying, The gods doe so to me and more also, if I make not thy life like one of their liues by to morowe this time.

(Notes Reference) Then Jezebel sent a messenger unto Elijah, saying, (b) So let the gods do [to me], and more also, if I make not thy life as the life of one of them by to morrow about this time.

(b) Though the wicked rage against God's children, yet he holds them back so they cannot execute their malice.

(1Ki 19:3) When he sawe that, he arose, and went for his life, and came to Beer-sheba, which is in Iudah, and left his seruant there.

(1Ki 19:4) But he went a dayes iourney into the wildernesse, and came and sate downe vnder a iuniper tree, and desired that he might die, and sayde, It is now ynough: O Lord, take my soule, for I am no better then my fathers.

(Notes Reference) But he himself went a day's journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O LORD, (c) take away my life; for I [am] not better than my fathers.

(1Ki 19:5) And as he lay and slept vnder the iuniper tree, behold now, an Angel touched him, and said vnto him, Vp, and eate.

(1Ki 19:6) And when he looked about, behold, there was a cake baken on the coles, and a pot of water at his head: so he did eate and drinke, and returned and slept.

(1Ki 19:7) And the Angel of the Lord came againe the second time, and touched him, and sayd, Vp, and eate: for thou hast a great iourney.

(Notes Reference) And the angel of the LORD came again the second time, and touched him, and said, Arise [and] eat; because (d) the journey [is] too great for thee.

(d) He declares that unless God had nourished him miraculously it would have been impossible for him to have gone on this journey.

(1Ki 19:8) Then he arose, and did eate and drinke, and walked in the strength of that meate fourtie dayes and fourtie nights, vnto Horeb the mount of God.

(1Ki 19:9) And there he entred into a caue, and lodged there: and beholde, the Lord spake to him, and said vnto him, What doest thou here, Eliiah?

(1Ki 19:10) And he answered, I haue bene very ielous for the Lord God of hostes: for the children of Israel haue forsaken thy couenant, broken downe thine altars, and slayne thy Prophets with the sword, and I onely am left, and they seeke my life to take it away.

(Notes Reference) And he said, I have (e) been very jealous for the LORD God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away.

(e) He complains that the more zealous he was to maintain God's glory, the more cruelly he was persecuted.

(1Ki 19:11) And he saide, Come out, and stand vpon the mount before the Lord. And beholde, the Lord went by, and a mightie strong winde rent the mountaines, and brake the rockes before the Lord: but the Lord was not in the winde: and after the wind came an earthquake: but the Lord was not in the earthquake:

(Notes Reference) And he said, Go forth, and stand upon the mount before the LORD. And, behold, the LORD passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the LORD; [but] the LORD [was] (f) not in the wind: and after the wind an earthquake; [but] the LORD [was] not in the earthquake:

(f) For the nature of man is not able to come near God, if he appeared in his strength and full majesty, and therefore he mercifully submits himself to our limitations.

(1Ki 19:12) And after the earthquake came fire: but the Lord was not in the fire: and after the fire came a still and soft voyce.

(1Ki 19:13) And when Eliiah heard it, he couered his face with his mantel, and went out, and stoode in the entring in of ye caue: and behold, there came a voyce vnto him, and sayd, What doest thou here, Eliiah?

(1Ki 19:14) And he answered, I haue bene very ielous for the Lord God of hostes, because the children of Israel haue forsaken thy couenant, cast downe thine altars, and slayne thy Prophets with the sworde, and I onely am left, and they seeke my life to take it away.

(Notes Reference) And he said, I have been very jealous for the LORD God of hosts: (g) because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, [even] I only, am left; and they seek my life, to take it away.

(g) So should not depend on the multitude in maintaining God's glory, but because our duty requires us to do it.

(1Ki 19:15) And the Lord said vnto him, Goe, returne by the wildernes vnto Damascus, and when thou commest there, anoint Hazael King ouer Aram.

(1Ki 19:16) And Iehu the sonne of Nimshi shalt thou anoynt King ouer Israel: and Elisha the sonne of Shaphat of Abel Meholah shalt thou anoynt to be Prophet in thy roume.

(1Ki 19:17) And him that escapeth from the sworde of Hazael, shall Iehu slay: and him that escapeth from the sword of Iehu, shall Elisha slay.

(1Ki 19:18) Yet wil I leaue seuen thousand in Israel, euen all the knees that haue not bowed vnto Baal, and euery mouth that hath not kissed him.

(Notes Reference) Yet I have left [me] seven thousand in Israel, (h) all the knees which have not bowed unto Baal, and every mouth which hath not kissed him.

(h) He declares that wicked deceivers and idolaters are not his.

(1Ki 19:19) So he departed thence, and found Elisha the sonne of Shaphat who was plowing with twelue yoke of oxen before him, and was with the twelft: and Eliiah went towards him, and cast his mantel vpon him.

(1Ki 19:20) And he left the oxen, and ran after Eliiah, and sayde, Let mee, I pray thee, kisse my father and my mother, and then I wil follow thee. Who answered him, Go, returne: for what haue I done to thee?

(Notes Reference) And he left the oxen, and ran after Elijah, and said, (i) Let me, I pray thee, kiss my father and my mother, and [then] I will follow thee. And he said unto him, Go back again: for what have I done to thee?

(i) Though this natural affection is not to be contemned, yet it should not move us when God calls us to serve him.

(1Ki 19:21) And when he went backe againe from him, he tooke a couple of oxen, and slewe them, and sod their flesh with the instruments of the oxen, and gaue vnto the people, and they did eate: then he arose and went after Eliiah, and ministred vnto him.

(Notes Reference) And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the (k) instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him.

(k) He would not stay till wood was brought, so great was his desire to follow his calling.

Passage 2: Jeremiah 45-46

(Jer 45:1) The worde that Ieremiah the Prophet spake vnto Baruch the sonne of Neriah, when he had written these woordes in a booke at the mouth of Ieremiah, in the fourth yeere of Iehoiakim the sonne of Iosiah King of Iudah, saying,

(Notes Reference) The word that Jeremiah the prophet spoke to (a) Baruch the son of Neriah, when he had written these (b) words in a book from the mouth of Jeremiah, in the fourth year of Jehoiakim the son of Josiah king of Judah, saying,

(a) Who was Jeremiah's disciple, and wrote his prophecies under him.

(b) Of which read (Jer 36:9-10).

(Jer 45:2) Thus sayeth the Lord God of Israel vnto thee, O Baruch,

(Jer 45:3) Thou diddest say, Wo is me nowe: for the Lord hath laied sorrow vnto my sorrowe: I fainted in my mourning, and I can finde no rest.

(Notes Reference) Thou didst say, Woe is me now! for the LORD hath added grief to my sorrow; I (c) fainted in my sighing, and I find no rest.

(c) Baruch moved with an inconsiderate zeal for Jeremiah's imprisonment, but chiefly for the destruction of the people and the temple makes this lamentation, as in (Psa 6:6).

(Jer 45:4) Thus shalt thou say vnto him, The Lord sayeth thus, Behold, that which I haue built, will I destroy, and that which I haue planted, will I plucke vp, euen this whole lande.

(Notes Reference) Thus shalt thou say to him, The LORD saith thus; Behold, [that] which I have built I will (d) break down, and that which I have planted I will pluck up, even this whole land.

(d) Meaning that God could destroy this people, because he had planted them.

(Jer 45:5) And seekest thou great things for thy self? seeke them not: for beholde, I wil bring a plague vpon al flesh, saith the Lord: but thy life wil I giue thee for a pray in all places, whither thou goest.

(Notes Reference) And seekest (e) thou great things for thyself? seek [them] not: for, behold, I will bring evil upon all flesh, saith the LORD: but thy life will I give to thee for (f) a prize in all places where thou goest.

(e) "Do you think to have honour and credit?" in which he shows his infirmity.

(f) Read (Jer 21:9).

(Jer 46:1) The wordes of the Lord, which came to Ieremiah the Prophet against the Gentiles,

(Notes Reference) The word of the LORD which came to Jeremiah the prophet against the (a) Gentiles;

(a) That is, nine nations which are around the land of Egypt.

(Jer 46:2) As against Egypt, against ye armie of Pharaoh Necho King of Egypt, which was by the riuer Perath in Carchemish, which Nebuchad-nezzar King of Babel smote in the fourth yere of Iehoiakim the sonne of Iosiah King of Iudah.

(Notes Reference) Against Egypt, against the army of (b) Pharaohnecho king of Egypt, who was by the river Euphrates in Carchemish, whom Nebuchadnezzar king of Babylon smote in the fourth year of Jehoiakim the son of Josiah king of Judah.

(b) Read (2Ki 23:29, 2Ki 24:7; 2Ch 35:20).

(Jer 46:3) Make readie buckler and shielde, and goe forth to battell.

(Notes Reference) (c) Order ye the buckler and shield, and draw near to battle.

(Jer 46:4) Make readie the horses, and let the horsemen get vp, and stande vp with your sallets, fourbish the speares, and put on the brigandines.

(Jer 46:5) Wherefore haue I seene them afraid, and driuen backe? for their mighty men are smitten, and are fled away, and looke not backe: for feare was rounde about, sayeth the Lord.

(Notes Reference) (d) Why have I seen them dismayed [and] turned away back? and their mighty ones are beaten down, and have fled apace, and look not back: [for] fear [was] on all sides, saith the LORD.

(d) The prophet had this vision of the Egyptians who would be put to flight by the Babylonians at Carchemish.

(Jer 46:6) The swift shall not flee away, nor the strong man escape: they shall stumble, and fall towarde the North by the riuer Perath.

(Notes Reference) Let not the swift flee away, nor the mighty man escape; they shall stumble, and fall toward the (e) north by the river Euphrates.

(e) The Babylonians will discomfit them at the river Euphrates.

(Jer 46:7) Who is this, that commeth vp, as a flood, whose waters are mooued like the riuers?

(Notes Reference) Who [is] this [that] cometh up as (f) a flood, whose waters are moved as the rivers?

(f) He derides the boastings of the Egyptians, who thought by their riches and power to have overcome all the world, alluding to the Nile river, which at certain times overflows the country of Egypt.

(Jer 46:8) Egypt riseth vp like the flood, and his waters are mooued like the riuers, and he sayth, I wil goe vp, and will couer the earth: I wil destroy the citie with them that dwell therein.

(Jer 46:9) Come vp, ye horses, and rage ye charets, and let the valiant men come foorth, the blacke Mores, and the Lybians that beare the shield, and the Lydians that handle and bend the bowe.

(Notes Reference) Come up, ye horses; and rage, ye chariots; and let the mighty men come forth; (g) the Cushites and the Libyans, that handle the shield; and the Lydians, that handle [and] bend the bow.

(g) For these nations took part with the Egyptians.

(Jer 46:10) For this is the day of ye Lord God of hostes, and a day of vengeance, that he may auenge him of his enemies: for the sworde shall deuoure, and it shall be saciate, and made drunke with their blood: for the Lord God of hosts hath a sacrifice in the North countrey by the Riuer Perath.

(Notes Reference) For this [is] the day of the Lord GOD of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satisfied and made drunk with their blood: for the Lord GOD of hosts hath (h) a sacrifice in the north country (i) by the river Euphrates.

(h) He calls the slaughter of God's enemies a sacrifice, because it is a thing that pleases him, (Isa 34:6).

(i) That is, at Carchemish.

(Jer 46:11) Goe vp vnto Gilead, and take balme, O virgine, the daughter of Egypt: in vaine shalt thou vse many medicines: for thou shalt haue no health.

(Notes Reference) Go up into Gilead, (k) and take balm, O virgin, the (l) daughter of Egypt: in vain shalt thou use many (m) medicines; [for] thou shalt not be cured.

(k) For at Gilead there grew a most sovereign balm for wounds.

(l) So called, because Egypt had not yet been overcome by the enemy.

(m) He sows that no salve or medicine can prevail where God gives the wound.

(Jer 46:12) The nations haue heard of thy shame, and thy crie hath filled the lande: for the strong hath stumbled against the strong and they are fallen both together.

(Jer 46:13) The woorde that the Lord spake to Ieremiah the Prophet, howe Nebuchad-nezzar king of Babel shoulde come and smite the lande of Egypt.

(Jer 46:14) Publish in Egypt and declare in Migdol, and proclaime in Noph, and in Tahpanhes, and say, Stand still, and prepare thee: for the sworde shall deuoure rounde about thee.

(Jer 46:15) Why are thy valiant men put backe? they could not stand, because the Lord did driue them.

(Jer 46:16) Hee made many to fall, and one fell vpon another: and they saide, Arise, let vs goe againe to our owne people, and to the land of our natiuitie from the sworde of the violent.

(Notes Reference) He made many to fall, yea, one fell upon another: and they said, Arise, and let us go again to our (n) own people, and to the land of our nativity, from the oppressing sword.

(n) As they who would repent that they helped the Egyptians.

(Jer 46:17) They did cry there, Pharaoh King of Egypt, and of a great multitude hath passed the time appointed.

(Notes Reference) They cried there, Pharaoh king of Egypt [is but] a noise; he (o) hath passed the time appointed.

(o) He derides them who blame their overthrow on lack of counsel and policy, or to fortune and not observing of time: not considering that it is God's just judgment.

(Jer 46:18) As I liue, saith the King, whose Name is the Lord of hostes, surely as Tabor is in the mountaines, and as Carmel is in the sea: so shall it come.

(Notes Reference) [As] I live, saith the King, whose name [is] the LORD of hosts, Surely as Tabor [is] among the mountains, and as Carmel by the sea, [so] shall (p) he come.

(p) That is, that the Egyptians will be destroyed.

(Jer 46:19) O thou daughter dwelling in Egypt, make thee geare to goe into captiuitie: for Noph shall be waste and desolate, without an inhabitant.

(Jer 46:20) Egypt is like a faire calfe, but destruction commeth: out of the North it commeth.

(Notes Reference) Egypt [is like] a very (q) fair heifer, [but] destruction cometh; it cometh out of the north.

(q) They have abundance of all things, and therefore are disobedient and proud.

(Jer 46:21) Also her hired men are in the middes of her like fat calues: they are also turned backe and fled away together: they could not stand, because the day of their destruction was come vpon them, and the time of their visitation.

(Notes Reference) Also her hired men (r) [are] in the midst of her like fatted bulls; for they also have turned back, [and] have fled away together: they did not stand, because the day of their calamity had come upon them, [and] the time of their judgment.

(r) As in (Jer 46:9).

(Jer 46:22) The voyce thereof shall goe foorth like a serpent: for they shall march with an armie, and come against her with axes, as hewers of wood.

(Notes Reference) Its voice shall go like a (s) serpent; for they shall march with an army, and come against (t) her with axes, as hewers of wood.

(s) They will be scarcely able to speak for fear of the Chaldeans.

(t) Meaning Egypt.

(Jer 46:23) They shall cut downe her forest, saith the Lord: for they cannot be counted, because they are moe then ye grashoppers, and are innumerable.

(Notes Reference) They shall cut down (u) her forest, saith the LORD, though it cannot be searched; because they are more than the

(x) grasshoppers, and [are] innumerable.

(u) That is, they will slay the great and mighty men of power.

(x) That is, Nebuchadnezzar's army.

(Jer 46:24) The daughter of Egypt shall be confounded: she shall be deliuered into the handes of the people of the North.

(Jer 46:25) Thus saith the Lord of hostes, the God of Israel, Behold, I will visite the common people of No and Pharaoh, and Egypt, with their gods and their Kings, euen Pharaoh, and al them that trust in him,

(Notes Reference) The LORD of hosts, the God of Israel, saith; Behold, I will punish the (y) multitude of No, and Pharaoh, and Egypt, with their gods, and their kings; even Pharaoh, and [all] them that trust in him:

(y) Some take the Hebrew word Amon for the kings name of No, that is, of Alexandria.

(Jer 46:26) And I will deliuer them into the handes of those, that seeke their liues, and into the hand of Nebuchad-nezzar King of Babel, and into the handes of his seruants, and afterwarde she shall dwell as in the olde time, saith the Lord.

(Notes Reference) And I will deliver them into the hand of those that seek their lives, and into the hand of Nebuchadnezzar king of Babylon, and into the hand of his servants: and afterward it shall be inhabited, as (z) in the days of old, saith the LORD.

(z) Meaning, that after forty years Egypt would be restored, (Isa 19:23; Eze 29:13).

(Jer 46:27) But feare not thou, O my seruant Iaakob, and be not thou afraid, O Israel: for behold, I will deliuer thee from a farre countrey, and thy seede from the land of their captiuitie, and Iaakob shall returne and be in rest, and prosperitie, and none shall make him afraid.

(Notes Reference) (a) But fear not thou, O my servant Jacob, and be not dismayed, O Israel: for, behold, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall return, and be in rest and at ease, and none shall make [him] afraid.

(a) God comforts all his that were in captivity but especially the small Church of the Jews, of which were Jeremiah and Baruch, who remained among the Egyptians: for the Lord never forsakes his, (Isa 44:2; Jer 30:10).

(Jer 46:28) Feare thou not, O Iaakob my seruant, saith the Lord: for I am with thee, and I will vtterly destroy all the nations, whither I haue driuen thee: but I will not vtterly destroy thee, but correct thee by iudgement, and not vtterly cut thee off.

(Notes Reference) Fear thou not, O Jacob my servant, saith the LORD: for I [am] with thee; for I will make a full end of all the nations where I have driven thee: but I will not make a full end of thee, but correct (b) thee in measure; yet will I not leave thee wholly unpunished.

(b) See Jer 20:14

Passage 3: 1 Corinthians 4-5

(1Co 4:1) Let a man so thinke of vs, as of the ministers of Christ, and disposers of the secrets of God:

(Notes Reference) 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) And as for the rest, it is required of the disposers, that euery man be found faithfull.

(Notes Reference) (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) As touching me, I passe very litle to be iudged of you, or of mans iudgement: no, I iudge not mine owne selfe.

(Notes Reference) (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) For I know nothing by my selfe, yet am I not thereby iustified: but he that iudgeth me, is the Lord.

(Notes Reference) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the (c) Lord.

(1Co 4:5) Therefore iudge nothing before the time, vntill the Lord come, who will lighten things that are hid in darkenesse, and make the counsels of the hearts manifest: and then shall euery man haue praise of God.

(Notes Reference) (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) Nowe these things, brethren, I haue figuratiuely applied vnto mine owne selfe and Apollos, for your sakes, that ye might learne by vs, that no man presume aboue that which is written, that one swell not against another for any mans cause.

(Notes Reference) (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) For who separateth thee? and what hast thou, that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou haddest not receiued it?

(Notes Reference) (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) Nowe ye are full: nowe ye are made rich: ye reigne as kings without vs, and would to God ye did reigne, that we also might reigne with you.

(Notes Reference) (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) For I thinke that God hath set forth vs the last Apostles, as men appointed to death: for we are made a gasing stocke vnto the worlde, and to the Angels, and to men.

(Notes Reference) 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 4:10) We are fooles for Christes sake, and ye are wise in Christ: we are weake, and ye are strong: ye are honourable, and we are despised.

(1Co 4:11) Vnto this houre we both hunger, and thirst, and are naked, and are buffeted, and haue no certaine dwelling place,

(1Co 4:12) And labour, working with our owne handes: we are reuiled, and yet we blesse: we are persecuted, and suffer it.

(1Co 4:13) We are euill spoken of, and we pray: we are made as the filth of the world, the offskowring of all things, vnto this time.

(Notes Reference) Being defamed, we intreat: we are made as the (h) filth of the world, [and are] the offscouring of all things unto this day.

(h) Such as is gathered together by sweeping.

(1Co 4:14) I write not these things to shame you, but as my beloued children I admonish you.

(Notes Reference) (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 4:15) For though ye haue tenne thousand instructours in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begotten you through the Gospel.

(1Co 4:16) Wherefore, I pray you, be ye folowers of me.

(1Co 4:17) For this cause haue I sent vnto you Timotheus, which is my beloued sonne, and faithfull in the Lord, which shall put you in remembrance of my wayes in Christ as I teache euery where in euery Church.

(Notes Reference) For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my (i) ways which be in Christ, as I teach every where in every church.

(i) What way and rule I follow everywhere in teaching the churches.

(1Co 4:18) Some are puffed vp as though I woulde not come vnto you.

(Notes Reference) (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) But I will come to you shortly, if the Lord will, and will knowe, not the wordes of them which are puffed vp, but the power.

(Notes Reference) 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 4:20) For the kingdome of God is not in worde, but in power.

(1Co 4:21) What will ye? shall I come vnto you with a rod, or in loue, and in ye spirite of meekenes?

(Notes Reference) (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) It is heard certainely that there is fornication among you: and such fornication as is not once named among the Gentiles, that one should haue his fathers wife.

(Notes Reference) 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) And ye are puffed vp and haue not rather sorowed, that he which hath done this deede, might be put from among you.

(Notes Reference) (2) And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

(2) There are none more proud than they that least know themselves.

(1Co 5:3) For I verely as absent in bodie, but present in spirit, haue determined already as though I were present, that he that hath thus done this thing,

(Notes Reference) (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) When ye are gathered together, and my spirit, in the Name of our Lord Iesus Christ, that such one, I say, by the power of our Lord Iesus Christ,

(Notes Reference) 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) Be deliuered vnto Satan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus.

(Notes Reference) (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"; (Mat 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) Your reioycing is not good: knowe ye not that a litle leauen, leaueneth ye whole lumpe?

(Notes Reference) (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) Purge out therefore the olde leauen, that ye may be a newe lumpe, as ye are vnleauened: for Christ our Passeouer is sacrificed for vs.

(Notes Reference) (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) Therefore let vs keepe the feast, not with olde leauen, neither in the leauen of maliciousnes and wickednesse: but with the vnleauened bread of synceritie and trueth.

(Notes Reference) 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) I wrote vnto you in an Epistle, that ye should not companie together with fornicatours,

(Notes Reference) (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) And not altogether with the fornicatours of this world, or with the couetous, or with extortioners, or with idolaters: for then ye must goe out of the world.

(Notes Reference) 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 5:11) But nowe I haue written vnto you, that ye companie not together: if any that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkard, or an extortioner, with such one eate not.

(1Co 5:12) For what haue I to doe, to iudge them also which are without? doe ye not iudge them that are within?

(Notes Reference) (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 5:13) But God iudgeth them that are without. Put away therefore from among your selues that wicked man.