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Passage 1: 2 Kings 4

(2Ki 4:1) And one of the wiues of the sonnes of the Prophets cryed vnto Elisha, saying, Thy seruant mine husband is dead, and thou knowest, that thy seruant did feare the Lord: and the creditour is come to take my two sonnes to bee his bondmen.

(Notes Reference) (a) Now there cried a certain woman of the wives of the sons of the prophets unto Elisha, saying, Thy servant my husband is dead; and thou knowest that thy servant did (b) fear the LORD: and the creditor is come to take unto him my two sons to be (c) bondmen.

(a) (2Ki 2:3).

(b) And therefore did not fall into debt by carelessness or excess but by the hand of the Lord.

(c) Because I am poor and not able to pay.

(2Ki 4:2) Then Elisha saide vnto her, What shall I do for thee? tell mee, what hast thou at home? And she sayd, Thine handmayd hath nothing at home, saue a pitcher of oyle.

(Notes Reference) And Elisha said unto her, What shall I do for thee? tell me, what hast thou in the house? And she said, Thine handmaid hath not any thing in the house, save a (d) pot of oil.

(d) Thus God permits his to be brought many times to extreme necessity, before he helps them, that afterward they may praise his mercy even more.

(2Ki 4:3) And he sayde, Goe, and borowe thee vessels abroad of all thy neighbours, emptie vessels, and spare not.

(2Ki 4:4) And when thou art come in, thou shalt shut the doore vpon thee and vpon thy sonnes, and powre out into all those vessels, and set aside those that are full.

(Notes Reference) And when thou art come in, thou shalt shut the door upon thee and upon thy sons, and shalt pour out into (e) all those vessels, and thou shalt set aside that which is full.

(e) The Prophet declares by this to her, that God never fails to provide for his servants, their wives and children, it they trust in him.

(2Ki 4:5) So shee departed from him, and shut the doore vpon her, and vpon her sonnes. And they brought to her, and she powred out.

(2Ki 4:6) And when the vessels were full, shee sayde vnto her sonne, Bring mee yet a vessel. And hee said vnto her, There is no moe vessels. And the oyle ceased.

(Notes Reference) And it came to pass, when the vessels were full, that she said unto her son, Bring me yet a vessel. And he said unto her, [There is] not a vessel more. And the oil (f) stayed.

(f) Or ceased to increase.

(2Ki 4:7) Then shee came and tolde the man of God. And he saide, Goe, and sell the oyle, and pay them that thou art in debt vnto, and liue thou and thy children of the rest.

(Notes Reference) Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the (g) rest.

(g) God here not only provided for his servant, that his debts should be paid and so kept his doctrine and profession without slander, but also for his wife and children.

(2Ki 4:8) And on a time Elisha came to Shunem, and there a woman of great estimation constrained him to eate bread: and as he passed by, he turned in thither to eate bread.

(2Ki 4:9) And she sayde vnto her husband, Beholde, I know now, that this is an holy man of God that passeth by vs continually.

(2Ki 4:10) Let vs make him a litle chamber, I pray thee, with walles, and let vs set him there a bed, and a table, and a stoole, and a candlesticke, that hee may turne in thither when hee commeth to vs.

(Notes Reference) Let us make a (h) little chamber, I pray thee, on the wall; and let us set for him there a bed, and a table, and a stool, and a candlestick: and it shall be, when he cometh to us, that he shall turn in thither.

(h) Which would be separate from the rest of the house, that he might more conveniently give himself to study and prayers.

(2Ki 4:11) And on a day, hee came thither and turned into the chamber, and lay therein,

(2Ki 4:12) And sayd to Gehazi his seruant, Call this Shunammite: and when hee called her, she stood before him.

(2Ki 4:13) Then he sayd vnto him, Say vnto her now, Beholde, thou hast had all this great care for vs, what shall we doe for thee? Is there any thing to bee spoken for thee to the King or to the captaine of the hoste? And shee answered, I dwell among mine owne people.

(Notes Reference) And he said unto him, Say now unto her, Behold, thou hast been careful for us with all this care; (i) what [is] to be done for thee? wouldest thou be spoken for to the king, or to the captain of the host? And she answered, I (k) dwell among mine own people.

(i) Thus the servants of God are not unthankful for the benefits they receive.

(k) I am content with what God has sent me, and can lack nothing that one can do for another.

(2Ki 4:14) Againe he sayde, What is then to be done for her? Then Gehazi answered, In deede she hath no sonne, and her husband is olde.

(Notes Reference) And he said, What then [is] to be done for her? And Gehazi answered, Verily she hath (l) no child, and her husband is old.

(l) Which was shameful and therefore he would that his master should pray to God for her that she might be fruitful.

(2Ki 4:15) Then said he, Cal her. And hee called her, and shee stoode in the doore.

(2Ki 4:16) And he said, At this time appointed, according to the time of life, thou shalt embrace a sonne. And she sayd, Oh my Lord, thou man of God, doe not lye vnto thine handmayd.

(2Ki 4:17) So the woman conceiued, and bare a sonne at that same season, according to the time of life, that Elisha had sayd vnto her.

(2Ki 4:18) And when the childe was growen, it fell on a day, that he went out to his father, and to the reapers.

(2Ki 4:19) And he sayde to his father, Mine head, mine head. Who sayd to his seruant, Beare him to his mother.

(Notes Reference) And he said unto his father, (m) My head, my head. And he said to a lad, Carry him to his mother.

(m) His head was hurt badly and therefore he cried.

(2Ki 4:20) And hee tooke him and brought him to his mother, and hee sate on her knees till noone, and dyed.

(2Ki 4:21) Then shee went vp, and layed him on the bed of the man of God, and shut the doore vpon him, and went out.

(2Ki 4:22) Then she called to her husband, and sayd, Send with me, I pray thee, one of the yong men and one of the asses: for I will haste to the man of God, and come againe.

(2Ki 4:23) And he sayd, Wherefore wilt thou goe to him to day? it is neither newe moone nor Sabbath day. And she answered, All shalbe well.

(Notes Reference) And he said, Wherefore wilt thou go to him to day? [it is] neither (n) new moon, nor sabbath. And she said, [It shall be] well.

(n) For at such times the people were wont to resort to the prophets for doctrine and consolation.

(2Ki 4:24) Then she sadled an asse, and sayde to her seruant, Driue, and goe forward: staye not for me to get vp, except I bid thee.

(2Ki 4:25) So she went, and came vnto the man of God to mount Carmel. And when the man of God sawe her ouer against him, he sayd to Gehazi his seruant, Beholde, the Shunammite.

(2Ki 4:26) Runne nowe, I say, to meete her, and say vnto her, Art thou in health? is thine husband in health? and is the child in health? And she answered, We are in health.

(2Ki 4:27) And when shee came to the man of God vnto the moutaine, she caught him by his feete: and Gehazi went to her, to thrust her away: but the man of God said, Let her alone: for her soule is vexed within her, and the Lord hath hid it from me, and hath not told it mee.

(Notes Reference) And when she came to the man of God to the hill, she (o) caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone; for her soul [is] vexed within her: and the LORD hath hid [it] from me, and hath not told me.

(o) In token of humility and joy that she had met with him.

(2Ki 4:28) Then she said, Did I desire a sonne of my lord? did I not say, Deceiue me not?

(2Ki 4:29) Then he sayd to Gehazi, Gird thy loynes, and take my staffe in thine hand, and goe thy way: if thou meete any, salute him not: and if any salute thee, answere him not: and laye my staffe vpon the face of the childe.

(Notes Reference) Then he said to Gehazi, Gird up thy loins, and take my staff in thine hand, and go thy way: (p) if thou meet any man, salute him not; and if any salute thee, answer him not again: and lay my staff upon the face of the child.

(p) Make such speed that nothing may stop you in the way, (Luk 10:4).

(2Ki 4:30) And the mother of the childe sayde, As the Lord liueth, and as thy soule liueth, I will not leaue thee. Therefore he arose, and followed her.

(2Ki 4:31) But Gehazi was gone before them, and had layed the staffe vpon the face of the childe, but he neither spake nor heard: wherefore hee returned to meete him, and told him, saying, The childe is not waken.

(2Ki 4:32) Then came Elisha into the house, and beholde, the childe was dead, and layed vpon his bedde.

(2Ki 4:33) He went in therefore, and shut the doore vpon them twayne, and prayed vnto the Lord.

(2Ki 4:34) After he went vp, and lay vpon the child, and put his mouth on his mouth, and his eyes vpon his eies, and his hands vpon his handes, and stretched himselfe vpon him, and the flesh of the child waxed warme.

(Notes Reference) And he went up, and (q) lay upon the child, and put his mouth upon his mouth, and his eyes upon his eyes, and his hands upon his hands: and he stretched himself upon the child; and the flesh of the child waxed warm.

(q) Elijah did the same to the widow's son at Zarephath (1Ki 17:21) and Paul in (Act 20:10) signifying the care that should be in them, who bear the word of God and are distributors of spiritual life.

(2Ki 4:35) And hee went from him, and walked vp and downe in the house, and went vp and spred himselfe vpon him: then the childe neesed seuen times, and opened his eyes.

(Notes Reference) Then he returned, and walked in the house to and fro; and went up, and stretched himself upon him: and the child sneezed (r) seven times, and the child opened his eyes.

(r) Meaning, often.

(2Ki 4:36) Then he called Gehazi, and sayd, Call this Shunammite. So he called her, which came in vnto him. And he said vnto her, Take thy sonne.

(2Ki 4:37) And she came, and fell at his feete, and bowed her selfe to the ground, and tooke vp her sonne, and went out.

(2Ki 4:38) Afterward Elisha returned to Gilgal, and a famine was in the land, and the children of the Prophets dwelt with him. And hee sayd vnto his seruant, Set on the great pot, and seethe pottage for the children of the Prophets.

(Notes Reference) And Elisha came again to Gilgal: and [there was] a dearth in the (s) land; and the sons of the prophets [were] sitting before him: and he said unto his servant, Set on the great pot, and seethe pottage for the sons of the prophets.

(s) That is, in the land of Israel.

(2Ki 4:39) And one went out into the fielde, to gather herbes, and founde, as it were, a wilde vine, and gathered thereof wilde gourdes his garment ful, and came and shred them into the pot of pottage: for they knew it not.

(Notes Reference) And one went out into the field to gather herbs, and found a (t) wild vine, and gathered thereof wild gourds his lap full, and came and shred [them] into the pot of pottage: for they knew [them] not.

(t) Which the apothecaries call colloquintida, and is most vehement and dangerous in purging.

(2Ki 4:40) So they powred out for the men to eate: and when they did eate of the pottage, they cryed out, and sayde, O thou man of God, death is in the pot: and they could not eate thereof.

(Notes Reference) So they poured out for the men to eat. And it came to pass, as they were eating of the pottage, that they cried out, and said, O [thou] man of God, [there is] (u) death in the pot. And they could not eat [thereof].

(u) They feared that they were poisoned because of the bitterness.

(2Ki 4:41) Then he said, Bring meale. And hee cast it into the potte, and sayd, Powre out for the people, that they may eate: and there was none euill in the pot.

(2Ki 4:42) Then came a man from Baal-shalisha, and brought the man of God bread of the first fruits, euen twenty loaues of barley, and full eares of corne in the huske. And hee saide, Giue vnto the people, that they may eate.

(2Ki 4:43) And his seruant answered, How shoulde I set this before an hundreth men? He sayd againe, Giue it vnto the people, that they may eate: for thus sayth the Lord, They shall eate, and there shall remaine.

(Notes Reference) And his servitor said, What, should I set this before an hundred men? He said again, Give the people, that they may eat: for thus saith the LORD, They shall eat, and (x) shall leave [thereof].

(x) It is not the quantity of bread that satisfies, but the blessing that God gives.

(2Ki 4:44) So he set it before them, and they did eate, and left ouer, according to the word of the Lord.

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Passage 2: Jeremiah 52

(Jer 52:1) Zedekiah was one and twentie yeere olde when he began to reigne, and he reigned eleuen yeeres in Ierusalem, and his mothers name was Hamutal, the daughter of Ieremiah of Libnah.

(Jer 52:2) And he did euil in the eyes of the Lord, according to all that Iehoiakim had done.

(Jer 52:3) Doubtlesse because the wrath of the Lord was against Ierusalem and Iudah, till he had cast them out from his presence, therefore Zedekiah rebelled against the King of Babel.

(Notes Reference) (a) For through the anger of the LORD it came to pass in Jerusalem and Judah, till he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon.

(a) So the Lord punished sin by sin and gave him up to his rebellious heart, till he had brought the enemy on him to lead him away and his people.

(Jer 52:4) But in the ninth yeere of his reigne, in the tenth moneth the tenth day of the moneth came Nebuchad-nezzar King of Babel, he and all his hoste against Ierusalem, and pitched against it, and buylt fortes against it round about.

(Jer 52:5) So the citie was besieged vnto the eleuenth yeere of the King Zedekiah.

(Jer 52:6) Now in the fourth moneth, the ninth day of the moneth, the famine was sore in ye citie, so that there was no more bread for ye people of the land.

(Jer 52:7) Then the citie was broken vp and all the men of warre fled, and went out of the citie by night, by the way of the gate betweene the two walles, which was by the kings garden: (now the Caldeans were by the citie round about) and they went by the way of the wildernes.

(Notes Reference) Then the city was broken up, and all the men of war fled, and went forth from the city by night by the (b) way of the gate between the two walls, which [was] by the king's garden; (now the Chaldeans [were] by the city on all sides:) and they went by the way of the plain.

(b) Read (Jer 39:4).

(Jer 52:8) But the army of the Caldeans pursued after the king, and tooke Zedekiah in the desert of Iericho, and all his host was scattered from him.

(Jer 52:9) Then they tooke the king and caryed him vp vnto the king of Babel to Riblah in the lande of Hamath, where he gaue iudgement vpon him.

(Notes Reference) Then they took the king, and carried him to the king of Babylon to Riblah in the land of Hamath; (c) where he gave judgment upon him.

(c) Read (2Ki 25:6; Jer 39:5).

(Jer 52:10) And the king of Babel slewe the sonnes of Zedekiah, before his eyes he slew also al ye princes of Iudah in Riblah.

(Jer 52:11) Then he put out the eyes of Zedekiah, and the king of Babel bound him in chaines, and caried him to Babel, and put him in pryson till the day of his death.

(Jer 52:12) Now in the fift moneth in the tenth day of the moneth (which was the nineteenth yere of ye King Nebuchad-nezzar King of Babel) came Nebuzar-adan chiefe steward which stoode before the king of Babel in Ierusalem,

(Notes Reference) Now in the fifth month, in the (d) tenth [day] of the month, which [was] the nineteenth year of Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, [who] (e) served the king of Babylon, into Jerusalem,

(d) In (2Ki 25:8) is it called the seventh day, because the fire began then and so continued to the tenth.

(e) That is, who was his servant, as in (2Ki 25:8).

(Jer 52:13) And burnt the House of the Lord, and the Kings house, and all the houses of Ierusalem, and all the great houses burnt he with fire.

(Jer 52:14) And al the armie of the Caldeans that were with the chiefe steward, brake downe all ye walles of Ierusalem round about.

(Jer 52:15) Then Nebuzar-adan the chiefe steward caried away captiue certaine of the poore of the people, and the residue of the people that remayned in the citie, and those that were fled, and fallen to the king of Babel, with the rest of the multitude.

(Jer 52:16) But Nebuzar-adan the chiefe steward left certaine of the poore of the lande, to dresse the vines, and to till the land.

(Jer 52:17) Also the pillars of brasse that were in the House of the Lord, and the bases, and the brasen Sea, that was in the house of ye Lord, the Caldeans brake, and caried all the brasse of them to Babel.

(Notes Reference) Also the (f) pillars of brass that [were] in the house of the LORD, and the bases, and the brasen sea that [was] in the house of the LORD, the Chaldeans broke, and carried all the brass of them to Babylon.

(f) Of these pillars read (1Ki 7:15).

(Jer 52:18) The pots also and the besomes, and the instruments of musicke, and the basins, and the incense dishes, and all the vessels of brasse wherewith they ministred, tooke they away.

(Notes Reference) The caldrons also, and the (g) shovels, and the snuffers, and the bowls, and the spoons, and all the vessels of brass with which they ministered, they took away.

(g) Which were also made of brass, as in (1Ki 7:45).

(Jer 52:19) And the bowles, and the ashpannes, and the basins, and the pots, and the candlestickes, and the incense dishes, and the cuppes, and all that was of golde, and that was of siluer, tooke the chiefe steward away,

(Jer 52:20) With the two pillars, one Sea, and twelue brasen bulles, that were vnder the bases, which King Salomon had made in ye house of ye Lord: the brasse of all these vessels was without weight.

(Notes Reference) The two pillars, one sea, and twelve brasen bulls that [were] under the bases, which king Solomon had made in the house of the LORD: the brass of all these vessels was without (h) weight.

(h) It was so much in quantity.

(Jer 52:21) And concerning the pillars, the height of one pillar was eighteene cubites, and a threede of twelue cubites did compasse it, and the thicknesse thereof was foure fingers: it was holowe.

(Jer 52:22) And a chapiter of brasse was vpon it, and the height of one chapiter was fiue cubites with networke, and pomegranates vpon the chapiters round about, all of brasse: the seconde pillar also, and the pomegranates were like vnto these.

(Jer 52:23) And there were ninetie and sixe pomegranates on a side: and all the pomegranates vpon the net worke were an hundreth round about.

(Notes Reference) And there were ninety and six pomegranates on a side; [and] all the pomegranates upon the network [were] an (i) hundred on all sides.

(i) But because of the roundness, no more could be seen but ninety-six.

(Jer 52:24) And the chiefe steward tooke Sheraiah the chiefe Priest, and Zephaniah the seconde Priest, and the three keepers of the doore.

(Notes Reference) And the captain of the guard took Seraiah the chief priest, and Zephaniah (k) the second priest, and the three keepers of the door:

(k) Which served in the high priests stead, if he had any necessary impediment.

(Jer 52:25) Hee tooke also out of the citie an Eunuch, which had the ouersight of the men of warre, and seuen men that were in the Kings presence, which were founde in the citie, and Sopher captayne of the hoste who mustered the people of the lande, and threescore men of the people of the land, that were found in the middes of the citie.

(Notes Reference) He took also out of the city an eunuch, who had the charge of the men of war; and (l) seven men of them that were near the king's person, who were found in the city; and the principal scribe of the host, who mustered the people of the land; and sixty men of the people of the land, that were found in the midst of the city.

(l) In (2Ki 25:19) is read but of five: those were the most excellent and the other two, which were not so noble are not there mentioned with them.

(Jer 52:26) Nebuzar-adan the chiefe stewarde tooke them, and brought them to the king of Babel to Riblah.

(Jer 52:27) And the king of Babel smote them, and slewe them in Riblah, in the lande of Hamath: thus Iudah was caried away captiue out of his owne land.

(Jer 52:28) This is the people, whome Nebuchad-nezzar caried away captiue, in the seuenth yeere, euen three thousande Iewes, and three and twentie.

(Notes Reference) This [is] the people whom Nebuchadnezzar carried away captive: in the (m) seventh year three thousand Jews and three and twenty:

(m) Which was the latter end of the seventh year of his reign and the beginning of the eighth.

(Jer 52:29) In the eightenth yere of Nebuchad-nezzar he caried away captiue from Ierusalem eight hundreth thirtie and two persons.

(Notes Reference) In the (n) eighteenth year of Nebuchadnezzar he carried away captive from Jerusalem eight hundred thirty and two persons:

(n) To the latter end also of that year, and the beginning of the nineteenth.

(Jer 52:30) In the three and twentieth yeere of Nebuchad-nezzar, Nebuzar-adan the chiefe stewarde caried away captiue of the Iewes seuen hundreth fourtie and fiue persons: all the persons were foure thousand and sixe hundreth.

(Jer 52:31) And in the seuen and thirtieth yeere of the captiuitie of Iehoiachin King of Iudah, in the twelfth moneth, in the fiue and twentieth day of the moneth, Euil-merodach King of Babel, in the first yeere of his reigne, lifted vp the head of Iehoiachin King of Iudah, and brought him out of pryson,

(Notes Reference) And it came to pass in the seven and thirtieth year of the captivity of Jehoiachin king of Judah, in the twelfth month, in the five and twentieth [day] of the month, [that] Evilmerodach king of Babylon in the [first] year of his reign (o) lifted up the head of Jehoiachin king of Judah, and brought him out of prison,

(o) That is, restored him to liberty and honour.

(Jer 52:32) And spake kindly vnto him, and set his throne aboue the throne of the Kings, that were with him in Babel,

(Jer 52:33) And changed his pryson garmentes, and he did continually eate bread before him all the dayes of his life.

(Notes Reference) And changed his prison (p) garments: and he continually ate bread before him all the days of his life.

(p) And gave him princely apparel.

(Jer 52:34) His porcion was a continuall portion giuen him of ye king of Babel, euery day a certaine, all the dayes of his life vntill he died.

(Notes Reference) And [for] his food, there was a (q) continual diet given him of the king of Babylon, every day a portion until the day of his death, all the days of his life.

(q) That is he had allowance in the court, and thus at length he had rest and quietness because he obeyed Jeremiah the Prophet, while the others were cruelly ordered that would not obey him.

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Passage 3: 1 Corinthians 12-13

(1Co 12:1) Now concerning spirituall giftes, brethren, I would not haue you ignorant.

(Notes Reference) Now (1) concerning spiritual [gifts], brethren, I would not have you (a) ignorant.

(1) Now he enters into the third part of this treatise touching the right use of spiritual gifts, in which he gives the Corinthians plainly to understand that they abused them. For they that excelled bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren, abused them to a vain display, and so robbed the church of the use of those gifts. On the other side the inferior sort envied the better, and went about to make a departure, so that all the body was as it were scatted and rent in pieces. So then, going about to remedy these abuses he wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.

(a) Ignorant to what purpose these gifts are given to you.

(1Co 12:2) Ye know that ye were Gentiles, and were caried away vnto the dumme Idoles, as ye were led.

(Notes Reference) (2) Ye know that ye were (b) Gentiles, carried away unto these dumb idols, even as ye were led.

(2) He reproves the same by comparing their former state with that in which they were at this time, being endued with those excellent gifts.

(b) As touching God's service and the covenant, mere strangers.

(1Co 12:3) Wherefore, I declare vnto you, that no man speaking by the Spirit of God calleth Iesus execrable: also no man can say that Iesus is the Lord, but by the holy Ghost.

(Notes Reference) (3) Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus (c) accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

(3) The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.

(c) Does curse him, or by any means whatever diminish his glory.

(1Co 12:4) Now there are diuersities of gifts, but the same Spirit.

(Notes Reference) (4) Now there are diversities of gifts, but the (d) same Spirit.

(4) In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.

(d) The Spirit is plainly distinguished from the gifts.

(1Co 12:5) And there are diuersities of administrations, but the same Lord,

(1Co 12:6) And there are diuersities of operations, but God is the same which worketh all in all.

(Notes Reference) And there are diversities of (e) operations, but it is the same God which worketh all in all.

(e) So Paul calls that inward power which comes from the Holy Spirit, and makes men fit for wonderful things.

(1Co 12:7) But the manifestation of the Spirit is giuen to euery man, to profite withall.

(Notes Reference) But the manifestation of the Spirit is (f) given to every man to (g) profit withal.

(f) The Holy Spirit opens and shows himself freely in the giving of these gifts.

(g) To the use and benefit of the church.

(1Co 12:8) For to one is giuen by the Spirit the word of wisdome: and to an other the word of knowledge, by the same Spirit:

(Notes Reference) (5) For to one is given by the Spirit the word of (h) wisdom; to another the word of knowledge by the same Spirit;

(5) He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.

(h) Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor's office, as the word of knowledge agrees to the teachers.

(1Co 12:9) And to another is giuen faith by the same Spirit: and to another the giftes of healing, by the same Spirit:

(1Co 12:10) And to another the operations of great workes: and to another, prophecie: and to another, the discerning of spirits: and to another, diuersities of tongues: and to another, the interpretation of tongues.

(Notes Reference) To another the (i) working of miracles; to another (k) prophecy; to another (l) discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:

(i) By "working" he means those great workings of God's mighty power, which pass and excel among his miracles, as the delivery of his people by the hand of Moses: that which he did by Elijah against the priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter, in the matter of Ananias and Sapphira.

(k) Foretelling of things to come.

(l) By which false prophets are know from true, in which Peter surpassed Philip in exposing Simon Magus; (Act 8:20).

(1Co 12:11) And all these thinges worketh one and the selfe same Spirit, distributing to euery man seuerally as he will.

(Notes Reference) But all these worketh that one and the selfsame Spirit, dividing to every man severally (6) as he will.

(6) He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.

(1Co 12:12) For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: euen so is Christ.

(Notes Reference) (7) For as the body is one, and hath many members, and all the members of that one body, being many, are one body: (8) so also [is] (m) Christ.

(7) He sets forth his former saying by a similitude taken from the body: this, he says, is manifestly seen in the body, whose members are different, but yet so joined together, that they make but one body. (8) The applying of the similitude. So must we also think, he says, of the mystical body of Christ: for all we who believe, whether we are Jews or Gentiles, are by one person by the same baptism, joined together with our head, that by that means, there may be framed one body compact of many members. And we have drunk one self same spirit, that is to say, a spiritual feeling, perseverance and motion common to us all out of one cup.

(m) Christ joined together with his Church.

(1Co 12:13) For by one Spirit are we all baptized into one body, whether we bee Iewes, or Grecians, whether we be bonde, or free, and haue bene all made to drinke into one Spirit.

(Notes Reference) For by one Spirit are we all baptized into (n) one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to (o) drink into one Spirit.

(n) To become one body with Christ.

(o) By one quickening drink of the Lord's blood, we are made partakers of his Spirit alone.

(1Co 12:14) For the body also is not one member, but many.

(Notes Reference) (9) For the body is not one member, but many.

(9) He amplifies that which followed of the similitude, as if he should say, "The unity of the body is not prevented by this diversity of members, and furthermore it could not be a body if it did not consist of many members, and those being different."

(1Co 12:15) If the foote would say, Because I am not the hand, I am not of the body, is it therefore not of the body?

(Notes Reference) (10) If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

(10) Now he builds his doctrine upon the foundations which he has laid: and first of all he continues in his purposed similitude, and afterward he goes to the matter plainly and simply. And first of all he speaks unto those who would have separated themselves from those whom they envied, because they had not such excellent gifts as they. Now this is, he says, as if the foot should say it were not of the body, because it is not the hand, or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one another.

(1Co 12:16) And if the eare would say, Because I am not the eye, I am not of the body, is it therefore not of the body?

(1Co 12:17) If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smellling?

(Notes Reference) (11) If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling?

(11) Again speaking to them, he shows them that if that should come to pass which they desire, that is, that all should be equal one to another, there would follow a destruction of the whole body, indeed and of themselves. For it could not be a body unless it were made of many members knit together, and different from one another. And that no man might find fault with this division as unequal, he adds that God himself has joined all these together. Therefore all must remain joined together, that the body may remain in safety.

(1Co 12:18) But nowe hath God disposed the members euery one of them in the bodie at his owne pleasure.

(1Co 12:19) For if they were all one member, where were the body?

(1Co 12:20) But now are there many members, yet but one body.

(1Co 12:21) And the eye cannot say vnto the hand, I haue no neede of thee: nor the head againe to the feete, I haue no neede of you.

(Notes Reference) (12) And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

(12) Now on the other hand, he speaks to those who were endued with more excellent gifts, exhorting them not to despise the inferiors as unprofitable, and as though they served to no use. For God, he says, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see to them and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and harmony. And that even though if each part is considered apart, they are of different degrees and conditions, yet because they are joined together, they have a community both in prosperity and affliction.

(1Co 12:22) Yea, much rather those members of the body, which seeme to be more feeble, are necessarie.

(Notes Reference) Nay, much more those members of the body, which seem to be (p) more feeble, are necessary:

(p) Of the smallest and vilest offices, and therefore mentioned last among the rest.

(1Co 12:23) And vpon those members of the body, which wee thinke most vnhonest, put wee more honestie on: and our vncomely parts haue more comelinesse on.

(Notes Reference) And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant (q) honour; and our uncomely [parts] have more abundant comeliness.

(q) We more carefully cover them.

(1Co 12:24) For our comely partes neede it not: but God hath tempered the body together, and hath giuen the more honour to that part which lacked,

(1Co 12:25) Lest there should be any diuision in the body: but that the members shoulde haue the same care one for another.

(Notes Reference) That there should be no schism in the body; but [that] the members should have the same (r) care one for another.

(r) Should bestow their operations and offices to the profit and preservation of the whole body.

(1Co 12:26) Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it.

(Notes Reference) (13) And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

(13) Now he applies this same doctrine to the Corinthians without any allegory, warning them that as there are different functions and different gifts, it is their duty not to offend one another, either by envy or ambition. Instead, in being joined together in love and charity with one another, every one of them should bestow to the profit of all that which he has received, according as his ministry requires.

(1Co 12:27) Now ye are the body of Christ, and members for your part.

(Notes Reference) Now ye are the body of Christ, and members in (s) particular.

(s) For all churches, wherever they are dispersed through the whole world, are different members of one body.

(1Co 12:28) And God hath ordained some in the Church: as first Apostles, secondly Prophetes, thirdly teachers, then them that doe miracles: after that, the giftes of healing, helpers, gouernours, diuersitie of tongues.

(Notes Reference) And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, (t) helps, (u) governments, diversities of tongues.

(t) The offices of deacons.

(u) He sets forth the order of elders, who were the maintainers of the church's discipline.

(1Co 12:29) Are all Apostles? are all Prophetes? are all teachers?

(1Co 12:30) Are all doers of miracles? haue all the gifts of healing? doe all speake with tongues? doe all interprete?

(1Co 12:31) But desire you the best giftes, and I will yet shewe you a more excellent way.

(Notes Reference) (14) But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

(14) He teaches those who are ambitious and envious, a certain holy ambition and envy. That is, if they give themselves to the best gifts, and such as are most profitable to the church, and so if they contend to excel one another in love, which far surpasses all other gifts.

(1Co 13:1) Though I speake with the tongues of men and Angels, and haue not loue, I am as sounding brasse, or a tinkling cymbal.

(Notes Reference) Though (1) I speak with the tongues of men and of (a) angels, and have not charity, I am become [as] sounding brass, or a (b) tinkling cymbal.

(1) He reasons first of charity, the excellency of which he first shows by this, that without it, all other gifts are as nothing before God. And this he proves partly by an induction, and partly also by an argument taken of the end, for what reason those gifts are given. For, to what purpose are those gifts but to God's glory, and the profit of the Church as is before proved? So that those gifts, without charity, have no right use.

(a) A very earnest amplifying of the matter, as if he said, "If there were any tongues of angels, and I had them, and did not use them to the benefit of my neighbour, it would be nothing else except a vain and prattling type of babbling."

(b) That gives a rude and uncertain sound.

(1Co 13:2) And though I had the gift of prophecie, and knewe all secrets and all knowledge, yea, if I had all faith, so that I could remooue mountaines and had not loue, I were nothing.

(Notes Reference) And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all (c) faith, so that I could remove mountains, and have not charity, I am nothing.

(c) By "faith" he means the gift of doing miracles, and not that faith which justifies, which cannot be void of charity as the other may.

(1Co 13:3) And though I feede the poore with all my goods, and though I giue my body, that I be burned, and haue not loue, it profiteth me nothing.

(1Co 13:4) Loue suffreth long: it is bountifull: loue enuieth not: loue doeth not boast it selfe: it is not puffed vp:

(Notes Reference) (2) Charity (d) suffereth long, [and] is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

(2) He describes the force and nature of charity, partly by a comparison of opposites, and partly by the effects of charity itself. And by this the Corinthians may understand both how profitable it is in the church, and how necessary: and also how far they are from it, and therefore how vainly and without cause they are proud.

(d) Literally, "defers wrath".

(1Co 13:5) It doeth no vncomely thing: it seeketh not her owne things: it is not prouoked to anger: it thinketh not euill:

(Notes Reference) Doth (e) not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

(e) It is not insolent, or reproachful.

(1Co 13:6) It reioyceth not in iniquitie, but reioyceth in the trueth:

(Notes Reference) Rejoiceth not in iniquity, but (f) rejoiceth in the truth;

(f) Rejoices at righteousness in the righteous. For by "truth" the Hebrews mean "righteousness".

(1Co 13:7) It suffreth all things: it beleeueth all things: it hopeth all things: it endureth all things.

(1Co 13:8) Loue doeth neuer fall away, though that prophecyings be abolished, or the tongues cease, or knowledge vanish away.

(Notes Reference) (3) Charity never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] (g) knowledge, it shall vanish away.

(3) Again he commends the excellency of charity, in that it will never be abolished in the saints, whereas the other gifts which are necessary for the building up of the church, so long as we live here, will have no place in the world to come.

(g) The getting of knowledge by prophesying.

(1Co 13:9) For we knowe in part, and we prophecie in part.

(Notes Reference) (4) For we know in (h) part, and we prophesy in part.

(4) The reason: because we are now in the state that we have need to learn daily, and therefore we have need of those helps, that is, of the gift of tongues, and knowledge, and also of those that teach by them. But to what purpose serve they then, when we have obtained and gotten the full knowledge of God, which serve now but for those who are imperfect and go by degrees to perfection?

(h) We learn imperfectly.

(1Co 13:10) But when that which is perfect, is come, then that which is in part, shalbe abolished.

(1Co 13:11) When I was a childe, I spake as a childe, I vnderstoode as a childe, I thought as a childe: but when I became a man, I put away childish thinges.

(Notes Reference) (5) When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

(5) He sets forth that which he said by an excellent similitude, comparing this life to our infancy, or childhood, in which we mutter and stammer rather than speak, and think and understand childish things, and therefore have need of such things as may form and frame our tongue and mind. But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, by which we are formed in our childhood by little and little?

(1Co 13:12) For nowe we see through a glasse darkely: but then shall wee see face to face. Nowe I know in part: but then shall I know euen as I am knowen.

(Notes Reference) (6) For (i) now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

(6) The applying of the similitude of our childhood to this present life, in which we darkly behold heavenly things, according to the small measure of light which is given to us, through the understanding of tongues, and hearing the teachers and ministers of the Church. And our man's age and strength is compared to that heavenly and eternal life, in which when we behold God himself present, and are enlightened with his full and perfect light, to what purpose would we desire the voice of man, and those worldly things which are most imperfect? But yet then all the saints will be knit both with God, and between themselves with most fervent love. And therefore charity will not be abolished, but perfected, although it will not be shown forth and entertained by such manner of duties as belong only and especially to the infirmity of this life.

(i) All this must be understood by comparison.

(1Co 13:13) And nowe abideth faith, hope and loue, euen these three: but the chiefest of these is loue.

(Notes Reference) (7) And now abideth faith, hope, charity, these three; but the greatest of these [is] charity.

(7) The conclusion: as if the apostle should say, "Such therefore will be our condition then: but now we have three things, and they remain sure if we are Christ's, without which, true religion cannot consist, that is, faith, hope, and charity. And among these, charity is the chiefest because it ceases not in the life to come as the rest do, but is perfected and accomplished. For seeing that faith and hope tend to things which are promised and are to come, when we have presently gotten them, to what purpose would we have faith and hope? But yet there at length we will truly and perfectly love both God and one another."