Read Scripture In A Year: August 26

Passage 1: 1 Kings 21

(1Ki 21:1) After these things Naboth the Izreelite had a vineyarde in Izreel, hard by the palace of Ahab King of Samaria.

(1Ki 21:2) And Ahab spake vnto Naboth, saying, Giue me thy vineyarde, that I may make mee a garden of herbes thereof, because it is neere by mine house: and I will giue thee for it a better vineyarde then it is: or if it please thee, I will giue thee the worth of it in money.

(Notes Reference) And Ahab spake unto Naboth, saying, (a) Give me thy vineyard, that I may have it for a garden of herbs, because it [is] near unto my house: and I will give thee for it a better vineyard than it; [or], if it seem good to thee, I will give thee the worth of it in money.

(a) Though Ahab's tyranny is condemned by the Holy Spirit, yet he was not so rigorous that he would take from another man his right without full recompense.

(1Ki 21:3) And Naboth said to Ahab, The Lord keepe me from giuing the inheritance of my father vnto thee.

(1Ki 21:4) Then Ahab came into his house heauie and in displeasure, because of the word which Naboth the Izreelite had spoken vnto him. for hee had sayde, I will not giue thee the inheritance of my fathers, and he lay vpon his bed, and turned his face and would eate no bread.

(Notes Reference) And Ahab came into his house heavy and displeased because of the word which Naboth the Jezreelite had spoken to him: for he had said, I will not give thee the inheritance of my fathers. And he laid him down (b) upon his bed, and turned away his face, and would eat no bread.

(b) Thus the wicked do not consider what is just and lawful, but fret inwardly when they cannot have their inordinate lusts satisfied.

(1Ki 21:5) Then Iezebel his wife came to him and said vnto him, Why is thy spirit so sad that thou eatest no bread?

(1Ki 21:6) And he said vnto her, Because I spake vnto Naboth the Izreelite, and sayd vnto him, Giue me thy vineyard for money, or if it please thee, I will giue thee another vineyard for it: but he answered, I wil not giue thee my vineyarde.

(1Ki 21:7) Then Iezebel his wife sayde vnto him, Doest thou nowe gouerne the kingdome of Israel? vp, eate bread, and be of good cheere, I will giue thee the vineyard of Naboth the Izreelite.

(Notes Reference) And Jezebel his wife said unto him, (c) Dost thou now govern the kingdom of Israel? arise, [and] eat bread, and let thine heart be merry: I will give thee the vineyard of Naboth the Jezreelite.

(1Ki 21:8) So she wrote letters in Ahabs name, and sealed them with his seale, and sent the letters vnto the Elders, and to the nobles that were in his citie dwelling with Naboth.

(1Ki 21:9) And shee wrote in the letters, saying, Proclaime a fast, and set Naboth among the chiefe of the people,

(Notes Reference) And she wrote in the letters, saying, Proclaim a (d) fast, and set Naboth on high among the people:

(d) For then they used to enquire of men's faults: for no one could truly fast if he was a notorious sinner.

(1Ki 21:10) And set two wicked men before him, and let them witnesse against him, saying, Thou diddest blaspheme God and the King: then cary him out, and stone him that he may dye.

(1Ki 21:11) And the men of his citie, euen the Elders and gouernours, which dwelt in his citie, did as Iezebel had sent vnto them: as it was written in the letters, which she had sent vnto them.

(Notes Reference) And the (e) men of his city, [even] the elders and the nobles who were the inhabitants in his city, did as Jezebel had sent unto them, [and] as it [was] written in the letters which she had sent unto them.

(e) Thus the worldlings contrary to God's commandment, who does not consent to the shedding of innocent blood, would rather obey the wicked commandments of princes than the just laws.

(1Ki 21:12) They proclaimed a fast, and set Naboth among the chiefe of the people,

(1Ki 21:13) And there came two wicked men, and sate before him: and the wicked men witnessed against Naboth in the presence of the people saying, Naboth did blaspheme God and the King. Then they caried him away out of the citie, and stoned him with stones, that he dyed.

(1Ki 21:14) Then they sent to Iezebel, saying, Naboth is stoned and is dead.

(1Ki 21:15) And when Iezebel heard that Naboth was stoned and was dead, Iezebel sayd to Ahab, Vp, and take possession of the vineyarde of Naboth the Izreelite, which he refused to giue thee for money: for Naboth is not aliue, but is dead.

(Notes Reference) And it came to pass, when Jezebel heard that Naboth was stoned, and was dead, that Jezebel said to Ahab, (f) Arise, take possession of the vineyard of Naboth the Jezreelite, which he refused to give thee for money: for Naboth is not alive, but dead.

(f) This example of monstrous cruelty the Holy Spirit leaves to us, to the intent that we should abhor all tyranny, and especially in those whom nature and kind should move to be pitiful and inclined to mercy.

(1Ki 21:16) And when Ahab heard that Naboth was dead, he rose to go downe to the vineyard of Naboth the Izreelite, to take possession of it.

(1Ki 21:17) And the word of the Lord came vnto Eliiah the Tishbite, saying,

(1Ki 21:18) Arise, goe downe to meete Ahab King of Israel, which is in Samaria. loe, he is in the vineyarde of Naboth, whither he is gone downe to take possession of it.

(1Ki 21:19) Therefore shalt thou say vnto him, Thus sayth the Lord, Hast thou killed, and also gotten possession? And thou shalt speake vnto him, saying, Thus sayth the Lord, In the place where dogs licked the blood of Naboth, shall dogs licke euen thy blood also.

(Notes Reference) And thou shalt speak unto him, saying, Thus saith the LORD, (g) Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, (h) In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.

(g) Do you think to have an advantage by murdering an innocent?

(h) This was fulfilled in Joram his son (2Ki 9:25-26).

(1Ki 21:20) And Ahab sayd to Eliiah, Hast thou found mee, O mine enemie? And he answered, I haue found thee: for thou hast solde thy selfe to worke wickednes in the sight of the Lord.

(1Ki 21:21) Beholde, I will bring euill vpon thee, and wil take away thy posteritie, and wil cut off from Ahab him that pisseth against the wall, as well him that is shut vp, as him that is left in Israel,

(1Ki 21:22) And I wil make thine house like the house of Ieroboam the sonne of Nebat, and like the house of Baasha the sonne of Ahiiah, for the prouocation wherewith thou hast prouoked, and made Israel to sinne.

(1Ki 21:23) And also of Iezebel spake the Lord, saying, The dogs shall eate Iezebel, by the wall of Izreel.

(1Ki 21:24) The dogs shall eate him of Ahabs stocke, that dyeth in the citie: and him that dyeth in the fieldes, shall the foules of the ayre eate.

(1Ki 21:25) (But there was none like Ahab, who did fell him selfe, to worke wickednesse in the sight of the Lord: whom Iezebel his wife prouoked.

(Notes Reference) But there was none like unto Ahab, which did (i) sell himself to work wickedness in the sight of the LORD, whom Jezebel his wife stirred up.

(i) By the wicked counsel of his wife he became a vile idolater, and cruel murderer, as one that gave himself wholly to serve sin.

(1Ki 21:26) For he did exceeding abominably in following idoles, according to all that the Amorites did, whom the Lord cast out before the children of Israel.)

(1Ki 21:27) Nowe when Ahab heard those wordes, he rent his clothes, and put sackcloth vpon him and fasted, and lay in sackecloth and went softely.

(Notes Reference) And it came to pass, when Ahab heard those words, that he rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went (k) softly.

(k) In token of mourning, or as some read, barefooted.

(1Ki 21:28) And the worde of the Lord came to Eliiah the Tishbite, saying,

(1Ki 21:29) Seest thou how Ahab is humbled before me? because he submitteth himselfe before me, I will not bring that euill in his dayes, but in his sonnes dayes wil I bring euill vpon his house.

(Notes Reference) Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring the evil in his days: [but] in his (l) son's days will I bring the evil upon his house.

(l) Meaning, in Joram's time, (2Ki 9:26).

Passage 2: Jeremiah 48

(Jer 48:1) Concerning Moab, thus saith ye Lord of hostes, the God of Israel, Woe vnto Nebo: for it is wasted: Kiriathaim is confounded and taken: Misgab is confounded and afraide.

(Notes Reference) Against Moab thus saith the LORD of hosts, the God of Israel; Woe to (a) Nebo! for it is laid waste: Kiriathaim is confounded [and] taken: Misgab is confounded and dismayed.

(a) These were cities of the Moabites, which Nebuchadnezzar took before he went to fight against Nebo King of Egypt.

(Jer 48:2) Moab shall boast no more of Heshbon: for they haue deuised euill against it. Come, and let vs destroy it, that it be no more a nation: also thou shalt be destroyed, O Madmen, and the sworde shall pursue thee.

(Notes Reference) [There shall be] no more praise of Moab: in Heshbon they have devised evil against it; (b) come, and let us cut it off from [being] a nation. Also thou shalt be cut down, (c) O Madmen; the sword shall pursue thee.

(b) Thus shall the Babylonians encourage one another.

(Jer 48:3) A voyce of crying shall be from Horonaim with desolation and great destruction.

(Jer 48:4) Moab is destroyed: her litle ones haue caused their crie to be heard.

(Jer 48:5) For at the going vp of Luhith, the mourner shall goe vp with weeping: for in the going downe of Horonaim, the enemies haue heard a cry of destruction,

(Notes Reference) For in the ascent of (d) Luhith continual weeping shall go up; for in the descent of Horonaim the enemies have heard a cry of destruction.

(d) Horonaim and Luhith were two places by which the Moabites would flee, (Isa 15:5).

(Jer 48:6) Flee and saue your liues, and be like vnto the heath in the wildernesse.

(Notes Reference) Flee, save your lives, and be like the (e) bush in the wilderness.

(e) Hide yourselves in barren places, where the enemy will not pursue after you, (Jer 17:6).

(Jer 48:7) For because thou hast trusted in thy workes and in thy treasures, thou shalt also be taken, and Chemosh shall goe forth into captiuitie with his Priestes and his princes together.

(Notes Reference) For because thou hast trusted in thy (f) works and in thy treasures, thou also shalt be taken: and (g) Chemosh shall go forth into captivity [with] his priests and his princes together.

(f) That is, the idols which are the works your hands. Some read, in your possessions, for so the word may signify as in (1Sa 25:2).

(g) Both your great idol and his maintainers will be led away captives so that they will then know that it is in vain to look for help at idols, (Isa 15:2).

(Jer 48:8) And the destroyer shall come vpon all cities, and no citie shall escape: the valley also shall perish and the plaine shalbe destroyed as the Lord hath spoken.

(Jer 48:9) Giue wings vnto Moab, that it may flee and get away: for the cities thereof shalbe desolate, without any to dwell therein.

(Jer 48:10) Cursed be he that doeth the worke of the Lord negligently, and cursed be he that keepeth backe his sword from blood.

(Notes Reference) (h) Cursed [be] he that doeth the work of the LORD deceitfully, and cursed [be] he that keepeth back his sword from blood.

(h) He shows that God would punish the Chaldeans if they did not destroy the Egyptians, and that with a courage, and calls this executing of his vengeance against his enemies, his work though the Chaldeans sought another end, (Isa 10:11).

(Jer 48:11) Moab hath bene at rest from his youth, and he hath setled on his lees, and hath not bene powred from vessell to vessell, neither hath he gone into captiuitie: therefore his taste remained in him and his sent is not changed.

(Notes Reference) Moab hath been at ease from his youth, and he hath settled on his lees, and hath not been (i) emptied from vessel to vessel, neither hath he gone into captivity: therefore his taste remained in him, and his scent is not changed.

(i) Has not been removed as the Jews have, but have lived at ease, and as a wine that feeds itself on his lees.

(Jer 48:12) Therefore beholde, the dayes come, saith the Lord, that I will send vnto him such as shall carie him away, and shall emptie his vessels, and breake their bottels.

(Jer 48:13) And Moab shalbe ashamed of Chemosh as the house of Israel was ashamed of Beth-el their confidence.

(Notes Reference) And Moab shall be ashamed of Chemosh, as the house of Israel was ashamed of (k) Bethel their confidence.

(k) As the calf of Bethel was not able to deliver the Israelites no more will Chemosh deliver the Moabites.

(Jer 48:14) Howe thinke you thus, We are mightie and strong men of warre?

(Jer 48:15) Moab is destroyed, and his cities burnt vp, and his chose yong men are gone downe to slaughter, saith ye King, whose name is ye Lord of hostes.

(Jer 48:16) The destruction of Moab is ready to come, and his plague hasteth fast.

(Jer 48:17) All ye that are about him, mourne for him, and all ye that knowe his name, say, Howe is the strong staffe broken, and the beautifull rod!

(Notes Reference) All ye that are about him, bemoan him; and all ye that know his name, say, (l) How is the strong staff broken, [and] the beautiful rod!

(l) How are they destroyed that put their trust in their strength and riches?

(Jer 48:18) Thou daughter that doest inhabite Dibon, come downe from thy glory, and sit in thirst: for the destroyer of Moab shall come vpon thee, and he shall destroy thy strong holdes.

(Jer 48:19) Thou that dwellest in Aroer, stand by the way, and beholde: aske him that fleeth and that escapeth, and say, What is done?

(Jer 48:20) Moab is cofouded: for it is destroied: howle, and cry, tell ye it in Arnon, that Moab is made waste,

(Notes Reference) (m) Moab is confounded; for it is broken down: wail and cry; tell ye it in Arnon, that Moab is laid waste,

(m) Thus they who flee will answer.

(Jer 48:21) And iudgement is come vpon the plaine countrey, vpon Holon and vpon Iahazah, and vpon Mephaath,

(Jer 48:22) And vpon Dibon, and vpon Nebo, and vpon the house of Diblathaim,

(Jer 48:23) And vpon Kiriathaim, and vpon Beth-gamul, and vpon Beth-meon,

(Jer 48:24) And vpon Kerioth, and vpon Bozrah, and vpon all the cities of ye land of Moab farre or neere.

(Jer 48:25) The horne of Moab is cut off, and his arme is broken, saith the Lord.

(Notes Reference) The (n) horn of Moab is cut off, and his arm is broken, saith the LORD.

(n) That is, his power and strength.

(Jer 48:26) Make ye him drunken: for he magnified himselfe against the Lord: Moab shall wallowe in his vomite, and he also shalbe in derision.

(Notes Reference) Make ye him (o) drunk: for he magnified [himself] against the LORD: Moab also shall wallow in his vomit, and he also shall be in derision.

(o) He willed the Chaldeans to lay afflictions enough on them till they are like drunken men that fall down to their shame and are derided by all.

(Jer 48:27) For diddest not thou deride Israel, as though he had bene found among theeues? for when thou speakest of him, thou art moued.

(Notes Reference) For was not Israel a derision to thee? was he found among thieves? for since thou hast spoken of him, thou didst (p) leap for joy.

(p) You rejoiced to hear of his misery, (Isa 16:6).

(Jer 48:28) O ye that dwell in Moab, leaue the cities, and dwell in the rockes, and be like the doue, that maketh her nest in the sides of the holes mouth.

(Jer 48:29) We haue heard the pride of Moab (hee is exceeding proude) his stoutnesse, and his arrogancie, and his pride, and the hautinesse of his heart.

(Jer 48:30) I know his wrath, saith ye Lord, but it shall not be so: and his dissimulatios, for they do not right.

(Notes Reference) I know his wrath, saith the LORD; (q) but [it shall] not [be] so; his lies shall not so effect [it].

(q) He will not execute his malice against his neighbours.

(Jer 48:31) Therefore will I howle for Moab, and I will crie out for all Moab: mine heart shall mourne for the men of Kir-heres.

(Notes Reference) (r) Therefore will I wail for Moab, and I will cry out for all Moab; [my heart] shall mourn for the men of Kirheres.

(r) Read (Isa 16:7).

(Jer 48:32) O vine of Sibmah, I will weepe for thee, as I wept for Iazer: thy plants are gone ouer the sea, they are come to the sea of Iazer: ye destroyer is fallen vpon thy somer fruites, and vpon thy vintage,

(Notes Reference) O vine of Sibmah, I will weep for thee with the weeping of Jazer: thy plants have gone over the sea, they reach [even] to the sea (s) of Jazer: the spoiler hath fallen upon thy summer fruits and upon thy vintage.

(s) Which city was in the utmost border of Moab: and by this he signifies that the whole land would be destroyed and the people carried away.

(Jer 48:33) And ioye, and gladnesse is taken from the plentifull fielde, and from the land of Moab: and I haue caused wine to faile from the winepresse: none shall treade with shouting: their shouting shall be no shouting.

(Jer 48:34) From the cry of Heshbon vnto Elaleh and vnto Iahaz haue they made their noyse from Zoar vnto Horonaim, ye heiffer of three yere old shall go lowing: for ye waters also of Nimrim shalbe wasted.

(Notes Reference) From the cry of Heshbon [even] to Elealeh, [and even] to Jahaz, have they uttered their voice, from Zoar [even] to Horonaim, [as] an (t) heifer of three years old: for the waters also of Nimrim shall be desolate.

(t) See Isa 15:5

(Jer 48:35) Moreouer, I will cause to cease in Moab, saith the Lord, him that offered in the high places, and him that burneth incense to his gods.

(Jer 48:36) Therefore mine heart shall sounde for Moab like a shaume, and mine heart shall sound like a shaume for the men of Ker-heres, because the riches that he hath gotten, is perished.

(Notes Reference) Therefore my heart shall sound for Moab like (u) pipes, and my heart shall sound like pipes for the men of Kirheres: because the riches [that] he hath gotten have perished.

(u) Their custom was to play on flutes or instruments, heavy and grave tunes at burials and in the time of mourning, as in (Mat 9:23).

(Jer 48:37) For euery head shalbe balde, and euery beard plucked: vpon all the handes shall be cuttings, and vpon the loynes sackecloth.

(Jer 48:38) And mourning shall be vpon all the house toppes of Moab and in all the streetes thereof: for I haue broken Moab like a vessell wherein is no pleasure, sayeth the Lord.

(Jer 48:39) They shall howle, saying, How is he destroyed? howe hath Moab turned the backe with shame? so shall Moab be a derision, and a feare to all them about him.

(Jer 48:40) For thus saith the Lord, Beholde, he shall flee as an eagle, and shall spread his wings ouer Moab.

(Notes Reference) For thus saith the LORD; Behold, (x) he shall fly as an eagle, and shall spread his wings over Moab.

Passage 3: 1 Corinthians 7

(1Co 7:1) Nowe concerning the thinges whereof ye wrote vnto mee, It were good for a man not to touche a woman.

(Notes Reference) Now (1) concerning the things (a) whereof ye wrote unto me: [It is] (b) good for a man not to touch a woman.

(1) He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands.

(a) Concerning those matters about which you wrote to me.

(b) Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.

(1Co 7:2) Neuertheles, to auoide fornication, let euery man haue his wife, and let euery woman haue her owne husband.

(1Co 7:3) Let the husband giue vnto the wife due beneuolence, and likewise also the wife vnto the husband.

(Notes Reference) (2) Let the husband render unto the wife (c) due benevolence: and likewise also the wife unto the husband.

(2) Secondly, he shows that the parties married must with singular affection entirely love one another.

(c) The word "due" contains all types of benevolence, though he speaks more of one sort than of the other, in that which follows.

(1Co 7:4) The wife hath not the power of her owne bodie, but ye husband: and likewise also the husband hath not ye power of his own body, but the wife.

(Notes Reference) (3) The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

(3) Thirdly, he warns them, that they are in each other's power, with regard to the body, so that they may not defraud one another.

(1Co 7:5) Defraude not one another, except it be with consent for a time, that ye may giue your selues to fasting and praier, and againe come together that Satan tempt you not for your incontinecie.

(Notes Reference) Defraud ye not one the other, (4) except [it be] with consent for a time, that ye may (d) give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

(4) He adds an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, in which nonetheless he warns them to consider what is expedient, lest by this long breaking off as it were from marriage, they are stirred up to incontinency.

(d) Do nothing else.

(1Co 7:6) But I speake this by permission, not by commandement.

(Notes Reference) (5) But I speak this by permission, [and] not of commandment.

(5) Fifthly he teaches that marriage is not necessary for all men, but for those who do not have the gift of continency, and this gift is by a special grace of God.

(1Co 7:7) For I woulde that all men were euen as I my selfe am: but euery man hath his proper gift of God, one after this maner, and another after that.

(Notes Reference) For I (e) would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

(e) I wish.

(1Co 7:8) Therefore I say vnto the vnmaried, and vnto the widowes, It is good for them if they abide euen as I doe.

(Notes Reference) (6) I say therefore to the (f) unmarried and widows, It is good for them if they abide even as I.

(6) Sixthly, he gives the very same admonition touching the second marriage, that is, that a single life is to be allowed, but for those who have the gift of continency. Otherwise they ought to marry again, so that their conscience may be at peace.

(f) This whole passage is completely against those who condemn second marriages.

(1Co 7:9) But if they cannot abstaine, let them marrie: for it is better to marrie then to burne.

(Notes Reference) But if they cannot contain, let them marry: for it is better to marry than to (g) burn.

(g) So to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a peaceful conscience.

(1Co 7:10) And vnto ye maried I comand, not I, but ye Lord, Let not ye wife depart from her husband.

(Notes Reference) (7) And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:

(7) Seventhly, he forbids contentions and the granting of divorces (for he speaks not here of the fault of whoredom, which was then death even by the law of the Romans also) by which he affirms that the band of marriage is not dissolved, and that from Christ's mouth.

(1Co 7:11) But and if shee depart, let her remaine vnmaried, or be reconciled vnto her husband, and let not the husband put away his wife.

(1Co 7:12) But to ye remnant I speake, and not ye Lord, If any brother haue a wife, ye beleeueth not, if she be content to dwell with him, let him not forsake her.

(Notes Reference) (8) But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

(8) Eighthly, he affirms that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm: so that the faithful may not forsake the unfaithful.

(1Co 7:13) And the woman which hath an husband that beleeueth not, if he be content to dwell with her, let her not forsake him.

(1Co 7:14) For the vnbeleeuing husband is sanctified to the wife, and the vnbeleeuing wife is sanctified to the husband, els were your children vncleane: but nowe are they holie.

(Notes Reference) (9) For the unbelieving husband is (h) sanctified by the (i) wife, and the unbelieving wife is sanctified by the (k) husband: else were your children unclean; but now are they (l) holy.

(9) He answers an objection: but the faithful is defiled by the company of the unfaithful. The apostle denies that, and proves that the faithful man with good conscience may use the vessel of his unfaithful wife, by this, that their children which are born of them are considered holy or legitimate (that is, contained within the promise): for it is said to all the faithful, "I will be your God, and the God of your seed."

(h) The godliness of the wife is of more force to cause their marriage to be considered holy, than the infidelity of the husband is to profane the marriage.

(i) The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her.

(k) To the faithful husband.

(l) The children are holy in the same sense that their parents are; that is they are sanctified, or lawfully espoused together, so the children born of them were in a civil and legal sense holy, that is, legitimate. (Ed.)

(1Co 7:15) But if the vnbeleeuing depart, let him depart: a brother or a sister is not in subiection in such things: but God hath called vs in peace.

(Notes Reference) (10) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in (m) such [cases]: (11) but God hath called us to peace.

(10) He answers a question: what if the unfaithful forsake the faithful? Then the faithful is free, he says, because he is forsaken by the unfaithful.

(m) When any such thing happens.

(11) Lest any man upon pretence of this liberty should give an occasion to the unfaithful to depart, he shows that marriage contracted with an infidel ought to be kept peaceably, that if it is possible the infidel may be won to the faith.

(1Co 7:16) For what knowest thou, O wife, whether thou shalt saue thine husband? Or what knowest thou, O man, whether thou shalt saue thy wife?

(1Co 7:17) But as God hath distributed to euery man, as the Lord hath called euery one, so let him walke: and so ordaine I, in all Churches.

(Notes Reference) (12) But as God hath distributed to every man, as the Lord hath (n) called every one, so let him walk. And so ordain I in all churches.

(12) Taking occasion by that which he said of the bondage and liberty of matrimony, he digresses to a general doctrine concerning the outward state and condition of man's life, as circumcision and uncircumcision, servitude and liberty. And he warns every man generally to live with a contented mind in the Lord, whatever state or condition he is in, because those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they call it) of the kingdom of heaven.

(n) Has bound him to a certain type of life.

(1Co 7:18) Is any man called being circumcised? let him not gather his vncircumcision: is any called vncircumcised? let him not be circumcised.

(Notes Reference) (13) Is any man called being circumcised? let him not (o) become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

(13) Nonetheless he shows us that in these examples all are not of the same type: because circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal that the kingdom of God consists not in them, and therefore these are no hindrance to obey God.

(o) He is said to become uncircumcised, who by the help of a surgeon, recovers an upper skin. And this is done by drawing the skin with an instrument, to make it to cover the head. Celsus in book 7, chapter 25.

(1Co 7:19) Circumcision is nothing, and vncircumcision is nothing, but the keeping of the commandements of God.

(1Co 7:20) Let euery man abide in the same vocation wherein he was called.

(1Co 7:21) Art thou called being a seruant? care not for it: but if yet thou maiest be free, vse it rather.

(Notes Reference) Art thou called [being] a servant? (p) care not for it: but if thou mayest be made free, use [it] rather.

(p) As though this calling were too unworthy a calling for Christ.

(1Co 7:22) For he that is called in the Lord, being. a seruant, is the Lords freeman: likewise also he that is called being free, is Christes seruant.

(Notes Reference) For he that is called in the (q) Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.

(q) He that is in the state of a servant, and is called to be a Christian.

(1Co 7:23) Yee are bought with a price: be not the seruants of men.

(Notes Reference) (14) Ye are bought with a price; be not ye the servants of men.

(14) He shows the reason of the unlikeness, because he that desired to be circumcised makes himself subject to man's tradition and not to God. And this may be much more understood of superstitions, which some do foolishly consider to as things indifferent.

(1Co 7:24) Brethren, let euery man, wherein hee was called, therein abide with God.

(Notes Reference) (15) Brethren, let every man, wherein he is called, therein abide with (r) God.

(15) A repetition of the general doctrine.

(r) So purely and from the heart, that your doings may be approved before God.

(1Co 7:25) Nowe concerning virgines, I haue no commandement of the Lord: but I giue mine aduise, as one that hath obtained mercie of the Lord to be faithfull.

(Notes Reference) (16) Now concerning virgins I have no commandment of the Lord: yet I give my (s) judgment, as (t) one that hath obtained mercy of the Lord to be faithful.

(16) He commands virginity to no man, yet he persuades and praised it for another reason, that is, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life because of persecution. And therefore those who were not troubled with families, might be the readier, and also for the cares of this life, which marriage necessarily draws with it, so that they cannot but have their minds distracted: and this has place in women especially.

(s) The circumstances considered, this I counsel you.

(t) It is I that speak this which I am minded to speak: and the truth is I am a man, but yet of worthy credit, for I have obtained from the Lord to be such a one.

(1Co 7:26) I suppose then this to bee good for the present necessitie: I meane that it is good for a man so to be.

(Notes Reference) I suppose therefore that (u) this is good for the (x) present distress, [I say], that [it is] good for a man so to be.

(u) To remain a virgin.

(x) For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.

(1Co 7:27) Art thou bounde vnto a wife? seeke not to be loosed: art thou loosed from a wife? seeke not a wife.

(1Co 7:28) But if thou takest a wife, thou sinnest not: and if a virgine marrie, shee sinneth not: neuerthelesse, such shall haue trouble in the flesh: but I spare you.

(Notes Reference) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the (y) flesh: but I (z) spare you.

(y) By the "flesh" he understands whatever things belong to this present life, for marriage brings with it many problems. So that he leans more to a single life, not because it is a service more agreeable to God than marriage is, but for those problems which (if it were possible) he would wish all men to be avoid, so that they might give themselves to God alone.

(z) I would your weakness were provided for.

(1Co 7:29) And this I say, brethren, because the time is short, hereafter that both they which haue wiues, be as though they had none:

(Notes Reference) But this I say, brethren, the time [is] (a) short: it remaineth, that both they that have wives be as though they had none;

(a) For we are now in the latter end of the world.

(1Co 7:30) And they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that bye, as though they possessed not:

(Notes Reference) And they that (b) weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

(b) By "weeping" the Hebrews understand all adversity, and by "joy", all prosperity.

(1Co 7:31) And they that vse this worlde, as though they vsed it not: for the fashion of this worlde goeth away.

(Notes Reference) And they that use this (c) world, as not abusing [it]: for the (d) fashion of this world passeth away.

(d) The guise, and shape, and fashion: by which he shows us that there is nothing in this world that continues.

(1Co 7:32) And I would haue you without care. The vnmaried careth for the things of the Lord, howe he may please the Lord.

(1Co 7:33) But hee that is maried, careth for the things of the world, how he may please his wife.

(Notes Reference) But he that is married (e) careth for the things that are of the world, how he may please [his] wife.

(e) Those that are married have their minds drawn here and there, and therefore if any man has the gift of continency, it is more advantageous for him to live alone. But those who are married may care for the things of the Lord also. Clement, Strom. 3.

(1Co 7:34) There is difference also betweene a virgine and a wife: the vnmaried woman careth for the things of the Lord, that she may be holy, both in body and in spirite: but shee that is maried, careth for the things of the worlde, howe shee may please her husband.

(Notes Reference) There is difference [also] between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in (f) spirit: but she that is married careth for the things of the world, how she may please [her] husband.

(f) Mind.

(1Co 7:35) And this I speake for your owne commoditie, not to tangle you in a snare, but that yee follow that, which is honest, and that yee may cleaue fast vnto the Lord without separation.

(Notes Reference) And this I speak for your own (g) profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

(g) He means that he will force no man either to marry or not to marry, but to show them plainly what type of life is most advantageous.

(1Co 7:36) But if any man thinke that it is vncomely for his virgine, if shee passe the flower of her age, and neede so require, let him do what he will, he sinneth not: let them be maried.

(Notes Reference) (17) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of [her] age, and need so require, let him do what he will, he (h) sinneth not: let them marry.

(17) Now he turns himself to the parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is proper and convenient for their children. That they neither deprive them of the necessary remedy against incontinency, nor force them to marry, if neither their will does lead them, nor any necessity urges them. And again he praises virginity, but of itself, and not in all.

(h) He does well: for so he expounds it in (1Co 7:38).

(1Co 7:37) Neuerthelesse, hee that standeth firme in his heart, that hee hath no neede, but hath power ouer his owne will, and hath so decreed in his heart, that hee will keepe his virgine, hee doeth well.

(Notes Reference) Nevertheless he that standeth stedfast in his (i) heart, having no (k) necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

(i) Resolved himself.

(k) That the weakness of his daughter does not force him, or any other matter, that that he may safely still keep her a virgin.

(1Co 7:38) So then hee that giueth her to mariage, doeth well, but he that giueth her not to mariage, doeth better.

(Notes Reference) So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth (l) better.

(l) Provides better for his children, and that not in just any way, but by reason of such conditions as are mentioned before.

(1Co 7:39) The wife is bounde by the Lawe, as long as her husband liueth: but if her husband bee dead, shee is at libertie to marie with whome she will, onely in the Lord.

(Notes Reference) (18) The wife is bound by the (m) law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the (n) Lord.

(18) That which he spoke of a widower, he speaks now of a widow, that is, that she may marry again, but that she does it in the fear of God. And yet he does not hide the fact that if she still remains a widow, she will be free of many cares.

(m) By the law of marriage.

(n) Religiously, and in the fear of God.

(1Co 7:40) But shee is more blessed, if she so abide, in my iudgement: and I thinke that I haue also the Spirite of God.