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Passage 1: 2 Kings 5

(2Ki 5:1) Now was there one Naaman captaine of the hoste of the King of Aram, a great man, and honourable in the sight of his lorde, because that by him the Lord had deliuered the Aramites. He also was a mightie man and valiant, but a leper.

(Notes Reference) Now Naaman, captain of the host of the king of Syria, was a great man with his master, and honourable, because by him the LORD had given (a) deliverance unto Syria: he was also a mighty man in valour, [but he was] a leper.

(a) Here it appears that among the infidels God has his, and also that the infidels esteem those who do good to their country.

(2Ki 5:2) And the Aramites had gone out by bands, and had taken a litle mayde of the land of Israel, and shee serued Naamans wife.

(2Ki 5:3) And she sayd vnto her mistres, Would God my lord were with the Prophet that is in Samaria, he would soone deliuer him of his leprosie.

(Notes Reference) And she said unto her mistress, Would God my lord [were] with the (b) prophet that [is] in Samaria! for he would recover him of his leprosy.

(b) Meaning Elisha.

(2Ki 5:4) And he went in, and tolde his lorde, saying, Thus and thus saith the mayde that is of the land of Israel.

(Notes Reference) And (c) [one] went in, and told his lord, saying, Thus and thus said the maid that [is] of the land of Israel.

(c) That is, Naaman told it to the king of Syria.

(2Ki 5:5) And the King of Aram sayde, Goe thy way thither, and I will send a letter vnto the King of Israel. And he departed, and tooke with him ten talents of siluer, and sixe thousand pieces of golde, and ten change of rayments,

(Notes Reference) And the king of Syria said, Go to, go, and I will send a letter unto the king of Israel. And he departed, and (d) took with him ten talents of silver, and six thousand [pieces] of gold, and ten changes of raiment.

(d) To give this as a present to the prophets.

(2Ki 5:6) And brought the letter to the King of Israel to this effect, Now when this letter is come vnto thee, vnderstand, that I haue sent thee Naaman my seruant, that thou maiest heale him of his leprosie.

(2Ki 5:7) And when the King of Israel had read the letter, he rent his clothes, and sayde, Am I God, to kill and to giue life, that hee doth send to mee, that I should heale a man from his leprosie? wherfore consider, I pray you, and see howe he seeketh a quarel against me.

(2Ki 5:8) But when Elisha the man of God had heard that the King of Israel had rent his clothes, hee sent vnto the King, saying, Wherefore hast thou rent thy clothes? Let him come now to me, and he shall knowe that there is a Prophet in Israel.

(Notes Reference) And it was [so], when Elisha the man of God had heard that the king of Israel had rent his clothes, that he sent to the king, saying, (e) Wherefore hast thou rent thy clothes? let him come now to me, and he shall know that there is a prophet in Israel.

(e) The prophet rebukes the king because he did not consider that God was true in his promise, and therefore would not leave his Church destitute of a prophet, whose prayers he would hear, and to whom others could have recourse for comfort.

(2Ki 5:9) Then Naaman came with his horses, and with his charets, and stoode at the doore of the house of Elisha.

(2Ki 5:10) And Elisha sent a messenger vnto him, saying, Go and wash thee in Iorden seuen times, and thy flesh shall come againe to thee, and thou shalt be clensed.

(2Ki 5:11) But Naaman was wroth and went away, and sayde, Beholde, I thought with my selfe, Hee will surely come out, and stande, and call on the Name of the Lord his God and put his hand on the place, and heale the leprosie.

(Notes Reference) But Naaman was (f) wroth, and went away, and said, Behold, I thought, He will surely come out to me, and stand, and call on the name of the LORD his God, and strike his hand over the place, and recover the leper.

(f) Man's reason murmurs when it considers only the signs and outward things, and has no regard for the word of God, which is contained there.

(2Ki 5:12) Are not Abanah and Pharpar, riuers of Damascus, better then all the waters of Israel? may I not washe mee in them, and bee cleansed? so hee turned, and departed in displeasure.

(2Ki 5:13) But his seruants came, and spake vnto him, and sayd, Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? howe much rather then, when hee sayth to thee, Wash and be cleane?

(Notes Reference) And his servants came near, and spake unto him, and said, (g) My father, [if] the prophet had bid thee [do some] great thing, wouldest thou not have done [it]? how much rather then, when he saith to thee, Wash, and be clean?

(g) This declares that servants should reverence and love their masters as children their fathers, and likewise masters toward their servants, must be affectioned as toward their children.

(2Ki 5:14) Then went he downe, and washed him selfe seuen times in Iorden, according to the saying of the man of God: and his flesh came againe, like vnto ye flesh of a litle child, and he was cleane.

(2Ki 5:15) And hee turned againe to the man of God, hee, and all his companie, and came and stood before him, and sayd, Behold, now I knowe that there is no God in all the world, but in Israel: now therefore, I pray thee, take a reward of thy seruant.

(2Ki 5:16) But hee sayde, As the Lord liueth (before whom I stand) I wil not receiue it. And he would haue constrained him to receiue it, but he refused.

(Notes Reference) But he said, [As] the LORD liveth, before whom I stand, I will receive none. And he urged him to take [it]; (h) but he refused.

(h) So the Lord commands that they that receive freely, should also give freely.

(2Ki 5:17) Moreouer Naaman sayde, Shall there not be giuen to thy seruant two mules loade of this earth? for thy seruant will henceforth offer neither burnt sacrifice nor offring vnto any other god, saue vnto the Lord.

(2Ki 5:18) Herein the Lord bee mercifull vnto thy seruant, that when my master goeth into the house of Rimmon, to worship there, and leaneth on mine hand, and I bowe my selfe in the house of Rimmon: when I doe bowe downe, I say, in the house of Rimmon, the Lord be mercifull vnto thy seruant in this point.

(Notes Reference) In this thing the LORD (i) pardon thy servant, [that] when my master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow myself in the house of Rimmon: when I bow down myself in the house of Rimmon, the LORD pardon thy servant in this thing.

(i) He feels his conscience is wounded by being present at idols service, and therefore desires God to forgive him, lest others by his example might fall to idolatry: for as for his own part he confesses that he will never serve any but the true God.

(2Ki 5:19) Vnto whome he saide, Goe in peace. So he departed from him about halfe a dayes iourney of grounde.

(Notes Reference) And he said unto him, (k) Go in peace. So he departed from him a little way.

(k) The prophet did not approve his act, but after the common manner of speech he bids him farewell.

(2Ki 5:20) And Gehazi the seruant of Elisha the man of God sayde, Beholde, my master hath spared this Aramite Naaman, receiuing not those things at his hand that he brought: as the Lord liueth, I will runne after him, and take somewhat of him.

(2Ki 5:21) So Gehazi followed speedily after Naaman. And when Naaman sawe him running after him, he light downe from the charet to meete him, and said, Is all well?

(Notes Reference) So Gehazi followed after Naaman. And when Naaman saw [him] running after him, (l) he lighted down from the chariot to meet him, and said, [Is] all well?

(l) Declaring by it, the honour and affection he bore to the prophet his master.

(2Ki 5:22) And he answered, All is well: my master hath set me, saying, Behold, there be come to me, euen nowe from mount Ephraim two yong men of the children of the Prophets: giue them, I pray thee, a talent of siluer, and two change of garmets.

(2Ki 5:23) And Naaman saide, Yea, take two talents: and he compelled him, and bound two talents of siluer in two bagges, with two change of garments, and gaue them vnto two of his seruants, that they might beare them before him.

(2Ki 5:24) And when he came to the towre, he tooke them out of their handes, and laide them in the house, and sent away the men: and they departed.

(Notes Reference) And when he came to the tower, he took [them] from their hand, and bestowed [them] in the house: and he let the men go, and (m) they departed.

(m) Naaman's servants.

(2Ki 5:25) Then he went in, and stoode before his master. And Elisha said vnto him, Whence commest thou, Gehazi? And he said, Thy seruant went no whither.

(2Ki 5:26) But he saide vnto him, Went not mine heart with thee when the man turned againe from his charet to meete thee? Is this a time to take money, and to receiue garments, and oliues, and vineyardes, and sheepe, and oxen, and men seruants, and maide seruants?

(Notes Reference) And he said unto him, (n) Went not mine heart [with thee], when the man turned again from his chariot to meet thee? [Is it] a time to receive money, and to receive garments, and (o) oliveyards, and vineyards, and sheep, and oxen, and menservants, and maidservants?

(n) Was I not present with you in spirit?

(o) That is, money to buy possessions with: meaning that it is detestable in the servants of God to have covetous minds.

(2Ki 5:27) The leprosie therefore of Naaman shall cleaue vnto thee, and to thy seede for euer. And he went out from his presence a leper white as snowe.

(Notes Reference) The leprosy therefore of Naaman shall cleave unto thee, and unto thy (p) seed for ever. And he went out from his presence a leper [as white] as snow.

(p) To be an example to all, by whose covetousness God's word might be slandered.

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Passage 2: Lamentations 1

(Lam 1:1) Howe doeth the citie remaine solitarie that was full of people? she is as a widowe: she that was great among the nations, and princesse among the prouinces, is made tributarie.

(Notes Reference) How doth (a) the city sit desolate, [that was] full of people! [how] is she become as a widow! she [that was] great among the nations, (b) [and] princess among the provinces, [how] is she become a slave!

(a) The prophet wonders at the great judgment of God, seeing Jerusalem, which was so strong and so full of people, to be now destroyed and desolate.

(b) Who had chief rule over many provinces and countries.

(Lam 1:2) She weepeth continually in the night, and her teares runne downe by her cheekes: among all her louers, she hath none to comfort her: all her friendes haue delt vnfaithfully with her, and are her enemies.

(Notes Reference) She weepeth bitterly in the (c) night, and her tears [are] on her cheeks: among all her (d) lovers she hath none to comfort [her]: all her friends have dealt treacherously with her, they are become her enemies.

(c) So that she takes no rest.

(d) Meaning the Egyptians and Assyrians who promised help.

(Lam 1:3) Iudah is caried away captiue because of affliction, and because of great seruitude: shee dwelleth among the heathen, and findeth no rest: all her persecuters tooke her in the straites.

(Notes Reference) Judah is gone into captivity because (e) of affliction, and because of great servitude: she dwelleth among the nations, she findeth no rest: all her persecutors overtook her in the midst of distress.

(e) For her cruelty toward the poor and oppression of servants, (Jer 34:11).

(Lam 1:4) The wayes of Zion lament, because no man commeth to the solemne feastes: all her gates are desolate: her Priests sigh: her virgins are discomfited, and she is in heauinesse.

(Notes Reference) The ways of Zion do mourn, because none come (f) to the solemn feasts: all her gates are desolate: her priests sigh, her virgins are afflicted, and she [is] in bitterness.

(f) As they used to come up with mirth and joy, (Psa 42:4).

(Lam 1:5) Her aduersaries are the chiefe, and her enemies prosper: for the Lord hath afflicted her, for the multitude of her transgressions, and her children are gone into captiuitie before the enemie.

(Notes Reference) Her adversaries (g) are the head, her enemies prosper; for the LORD hath afflicted her for the multitude of her transgressions: her children are gone into captivity before the enemy.

(g) That is, have rule over her, (Deu 28:41).

(Lam 1:6) And from the daughter of Zion all her beautie is departed: her princes are become like harts that finde no pasture, and they are gone without strength before the pursuer.

(Notes Reference) And from the daughter of Zion all her beauty hath departed: her princes are become (h) like harts [that] find no pasture, and they are gone without strength before the pursuer.

(h) As men pined away with sorrow and that have no courage.

(Lam 1:7) Ierusalem remembred the dayes of her affliction, and of her rebellion, and all her pleasant things, that shee had in times past, when her people fell into the hande of the enemie, and none did helpe her: the aduersarie sawe her, and did mocke at her Sabbaths.

(Notes Reference) Jerusalem remembered in the days of her affliction and of her miseries all her pleasant things that she had in the days of old, when her people (i) fell into the hand of the enemy, and none helped her: the adversaries saw her, [and] mocked at her (k) sabbaths.

(i) In her misery she considered the great benefits and commodities that she had lost.

(k) At her religion and serving of God, which was the greatest grief to the godly.

(Lam 1:8) Ierusalem hath grieuously sinned, therefore shee is in derision: all that honoured her, despise her, because they haue seene her filthinesse: yea, she sigheth and turneth backeward.

(Lam 1:9) Her filthinesse is in her skirts: she remembred not her last ende, therefore she came downe wonderfully: she had no comforter: O Lord, behold mine affliction: for the enemie is proud.

(Notes Reference) (l) Her filthiness [is] in her skirts; she remembereth not her latter end; therefore she hath been wonderfully abased: she had no comforter. O LORD, behold my affliction: for the enemy hath magnified [himself].

(l) She is not ashamed of her sin, although it is revealed.

(Lam 1:10) The enemie hath stretched out his hande vpon al her pleasant things: for she hath seene the heathen enter into her Sanctuarie, whom thou diddest commande, that they shoulde not enter into thy Church.

(Notes Reference) The adversary hath spread out his hand upon all her pleasant things: for she hath seen [that] the nations entered into her sanctuary, whom (m) thou didst command [that] they should not enter into thy congregation.

(m) God forbids the Ammonites and Moabites to enter into the congregation of the Lord, and under them he comprehends all enemies, (Deu 23:3).

(Lam 1:11) All her people sigh and seeke their bread: they haue giuen their pleasant thinges for meate to refresh the soule: see, O Lord, and consider: for I am become vile.

(Lam 1:12) Haue ye no regarde, all yee that passe by this way? behold, and see, if there be any sorowe like vnto my sorowe, which is done vnto mee, wherewith the Lord hath afflicted me in the day of his fierce wrath.

(Notes Reference) [Is it] nothing to you, all ye that pass by? behold, and see if there is any (n) sorrow like my sorrow, which hath fallen upon me, with which the LORD hath afflicted [me] in the day of his fierce anger.

(n) Thus Jerusalem laments moving others to pity her and to learn by her example.

(Lam 1:13) From aboue hath hee sent fire into my bones, which preuaile against them: he hath spred a net for my feete, and turned me backe: hee hath made me desolate, and daily in heauinesse.

(Notes Reference) From above hath (o) he sent fire into my bones, and it prevaileth against them: he hath spread a net for my feet, he hath turned me back: he hath made me desolate [and] faint all the day.

(o) This declares that we should acknowledge God to be the author of all our afflictions to the intent that we might seek him for remedy.

(Lam 1:14) The yoke of my transgressions is bounde vpon his hand: they are wrapped, and come vp vpon my necke: hee hath made my strength to fall: the Lord hath deliuered me into their hands, neither am I able to rise vp.

(Notes Reference) The (p) yoke of my transgressions is bound by his hand: they are knit together, [and] come up upon my neck: he hath made my strength to fall, the Lord hath delivered me into [their] hands, [from whom] I am not able to rise.

(p) My heavy sins are continually before his eyes as he that ties a thing to his hand for a reminder.

(Lam 1:15) The Lord hath troden vnder foote all my valiant men in the middes of me: he hath called an assembly against me to destroy my yong men: the Lord hath troden the wine presse vpon the virgine the daughter of Iudah.

(Notes Reference) The Lord hath trodden under foot all my mighty [men] in the midst of me: he hath called an assembly against me to crush my young men: the Lord hath trodden the virgin, the daughter of Judah, [as] in a (q) winepress.

(q) He has trodden them underfoot as they tread grapes in the winepress.

(Lam 1:16) For these things I weepe: mine eye, euen mine eye casteth out water, because the comforter that should refresh my soule, is farre from me: my children are desolate, because the enemie preuailed.

(Lam 1:17) Zion stretcheth out her handes, and there is none to comfort her: the Lord hath appoynted the enemies of Iaakob rounde about him: Ierusalem is as a menstruous woman in the middes of them.

(Notes Reference) Zion spreadeth forth her hands, [and there is] none to comfort her: the LORD hath commanded concerning Jacob, [that] his adversaries [should be] around him: Jerusalem is (r) as a menstruous woman among them.

(r) Who because of her pollution was separate from her husband, (Lev 15:19) and was abhorred for the time.

(Lam 1:18) The Lord is righteous: for I haue rebelled against his commandement: heare, I pray you, all people, and behold my sorowe: my virgins and my yong men are gone into captiuitie.

(Lam 1:19) I called for my louers, but they deceiued me: my Priestes and mine Elders perished in the citie while they sought their meate to refresh their soules.

(Notes Reference) I called for my lovers, [but] they deceived me: my priests and my elders gave up the ghost in the city, while they (s) sought their food to relieve their souls.

(s) That is, they died for hunger.

(Lam 1:20) Behold, O Lord, howe I am troubled: my bowels swell: mine heart is turned within me, for I am ful of heauinesse: the sword spoyleth abroad, as death doeth at home.

(Lam 1:21) They haue heard that I mourne, but there is none to comfort mee: all mine enemies haue heard of my trouble, and are glad, that thou hast done it: thou wilt bring the day, that thou hast pronounced, and they shalbe like vnto me.

(Lam 1:22) Let all their wickednes come before thee: do vnto them, as thou hast done vnto me, for all my transgressions: for my sighes are many, and mine heart is heauy.

(Notes Reference) (t) Let all their wickedness come before thee; and do to them, as thou hast done to me for all my transgressions: for my sighs [are] many, and my heart [is] faint.

(t) Of desiring vengeance against the enemy, See Jer 11:20 and See Jer 18:21

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Passage 3: 1 Corinthians 14

(1Co 14:1) Followe after loue, and couet spirituall giftes, and rather that ye may prophecie.

(Notes Reference) Follow (1) after charity, and desire spiritual [gifts], but rather that ye may (a) prophesy.

(1) He infers now of what he spoke before: therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal. And so esteem those things as most excellent which profit the greater part of men (such as prophecy, that is to say, the gift of teaching and applying the doctrine: which was condemned in respect of other gifts, although it is the chiefest and most necessary for the Church) and not those who for a show seem to be marvellous, as the gifts of tongues. This was when a man was suddenly endowed with the knowledge of many tongues, which made men greatly amazed and yet of itself was not greatly of any use, unless there was an interpreter.

(a) What prophecy is he shows in the third verse.

(1Co 14:2) For hee that speaketh a strange tongue, speaketh not vnto men, but vnto God: for no man heareth him: howbeit in the spirit he speaketh secret things.

(Notes Reference) (2) For he that speaketh in an [unknown] (b) tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the (c) spirit he speaketh mysteries.

(2) He reprehends their perverse judgment concerning the gift of tongues. For why was it given? The answer: so that the mysteries of God might be the better known to a greater number. By this it is evident that prophecy, which the gift of tongues ought to serve, is better than this: and therefore the Corinthians judged incorrectly, in that they made more account of the gift of tongues than of prophesying: because no doubt the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the congregation without an interpreter. And although this thing might be done to some profit of him that spoke them, yet he corrupted the right use of that gift because there came by it no profit to the hearers. And common assemblies were instituted and appointed not for any private man's commodity, but for the profit of the whole company.

(b) A strange language, which no man can understand without an interpreter.

(c) By that inspiration which he has received of the Spirit, which nonetheless he abuses, when he speaks mysteries which none of the company can understand.

(1Co 14:3) But he that prophecieth, speaketh vnto me to edifying, and to exhortation, and to comfort.

(Notes Reference) But he that prophesieth speaketh unto men [to] (d) edification, and exhortation, and comfort.

(d) Which may further men in the study of godliness.

(1Co 14:4) He that speaketh strange language, edifieth himselfe: but hee that prophecieth, edifieth the Church.

(Notes Reference) He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the (e) church.

(e) The company.

(1Co 14:5) I would that ye all spake strange languages, but rather that ye prophecied: for greater is hee that prophecieth, then hee that speaketh diuers tongues, except hee expound it, that the Church may receiue edification.

(1Co 14:6) And nowe, brethren, if I come vnto you speaking diuers tongues, what shall I profite you, except I speake to you, either by reuelation, or by knowledge, or by prophecying, or by doctrine?

(1Co 14:7) Moreouer things without life which giue a sounde, whether it be a pipe or an harpe, except they make a distinction in the soundes, how shall it be knowen what is piped or harped?

(Notes Reference) (3) And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

(3) He sets forth that which he said by a similitude, which he borrows and takes from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used.

(1Co 14:8) And also if the trumpet giue an vncertaine sound, who shall prepare himselfe to battell?

(1Co 14:9) So likewise you, by the tongue, except yee vtter wordes that haue signification, howe shall it be vnderstand what is spoken? for ye shall speake in the ayre.

(Notes Reference) So likewise ye, except ye utter by the tongue words (f) easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

(f) That fitly utter the matter itself.

(1Co 14:10) There are so many kindes of voyces (as it commeth to passe) in the world, and none of them is dumme.

(Notes Reference) (4) There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.

(4) He proves that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, insomuch that if one speak to another without an interpreter, it is as if he did not speak.

(1Co 14:11) Except I know then the power of ye voyce, I shall be vnto him that speaketh a barbarian, and he that speaketh, shalbe a barbarian vnto me.

(Notes Reference) Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that (g) speaketh [shall be] a barbarian unto me.

(g) As the papists in all their sermons, and they that ambitiously pour out some Hebrew or Greek words in the pulpit before the unlearned people, by this to get themselves a name of vain learning.

(1Co 14:12) Euen so, forasmuch as ye couet spirituall giftes, seeke that ye may excell vnto the edifying of the Church.

(Notes Reference) (5) Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.

(5) The conclusion: if they will excel in those spiritual gifts, as it is proper, they must seek the profit of the church. And therefore they must not use the gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it is himself that speaks, or another interpreter.

(1Co 14:13) Wherefore, let him that speaketh a strange tongue, pray, that he may interprete.

(Notes Reference) Wherefore let him that speaketh in an [unknown] tongue (h) pray that he may interpret.

(h) Pray for the gift of interpretation.

(1Co 14:14) For if I pray in a strange togue, my spirit prayeth: but mine vnderstading is without fruite.

(Notes Reference) (6) For (i) if I pray in an [unknown] tongue, my (k) spirit prayeth, but my understanding is (l) unfruitful.

(6) A reason: because it is not sufficient for us to speak so in the congregation that we ourselves worship God in spirit (that is according to the gift which we have received), but we must also be understood of the company, lest that is unprofitable to others which we have spoken.

(i) If I pray, when the church is assembled together, in a strange tongue.

(k) The gift and inspiration which the spirit gives me does its part, but only to myself.

(l) No fruit comes to the church by my prayers.

(1Co 14:15) What is it then? I will pray with the spirit, but I wil pray with the vnderstanding also: I wil sing with the spirite, but I will sing with the vnderstanding also.

(Notes Reference) What is it then? I will pray with the spirit, and I will pray with the (m) understanding also: I will sing with the spirit, and I will sing with the understanding also.

(m) So that I may be understood by others, and may instruct others.

(1Co 14:16) Else, when thou blessest with the spirit, howe shall hee that occupieth the roome of the vnlearned, say Amen, at thy giuing of thankes, seeing he knoweth not what thou sayest?

(Notes Reference) (7) Else when thou shalt bless with the (n) spirit, how shall he that (o) occupieth the room of the unlearned say (p) Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

(7) Another reason: seeing that the whole congregation must agree with him that speaks, and also witness this agreement, how will they give their assent or agreement who know not what is spoken?

(n) Alone, without any consideration of the hearers.

(o) He that sits as a private man.

(p) So then one uttered the prayers, and all the company answered "amen".

(1Co 14:17) For thou verely giuest thankes well, but the other is not edified.

(1Co 14:18) I thanke my God, I speake languages more then ye all.

(Notes Reference) (8) I thank my God, I speak with tongues more than ye all:

(8) He sets himself as an example, both that they may be ashamed of their foolish ambition, and also that he may avoid all suspicion of envy.

(1Co 14:19) Yet had I rather in the Church to speake fiue wordes with mine vnderstanding, that I might also instruct others, then ten thousande wordes in a strange tongue.

(Notes Reference) Yet in the church I had rather speak (q) five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.

(q) A very few words.

(1Co 14:20) Brethren, be not children in vnderstanding, but as concerning maliciousnes be children, but in vnderstanding be of a ripe age.

(Notes Reference) (9) Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

(9) Now he reproves those freely for their childish folly, who do not see how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same cursing is also contained among the punishments with which God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they did not understand.

(1Co 14:21) In the Lawe it is written, By men of other tongues, and by other languages will I speake vnto this people: yet so shall they not heare me, sayth the Lord.

(Notes Reference) In the (r) law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

(r) By the "law" he understands the entire scripture.

(1Co 14:22) Wherefore strange tongues are for a signe, not to them that beleeue, but to them that beleeue not: but prophecying serueth not for them that beleeue not, but for them which beleeue.

(Notes Reference) (10) Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.

(10) The conclusion: therefore the gift of tongues serves to punish the unfaithful and unbelievers, unless it is referred to prophecy (that is to say, to the interpretation of scripture) and that what is spoken is by the means of prophecy is understood by the hearers.

(1Co 14:23) If therefore when the whole Church is come together in one, and all speake strange tongues, there come in they that are vnlearned, or they which beleeue not, will they not say, that ye are out of your wittes?

(Notes Reference) (11) If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] (s) unlearned, or unbelievers, will they not say that ye are mad?

(11) Another argument: the gift of tongues without prophecy is not only unprofitable to the faithful, but also hurts very much, both the faithful as well as the unfaithful, who should be won in the public assemblies. For by this means it comes to pass that the faithful seem to others to be mad, much less can the unfaithful be instructed by it.

(s) See (Act 4:13).

(1Co 14:24) But if all prophecie, and there come in one that beleeueth not, or one vnlearned, hee is rebuked of all men, and is iudged of all,

(1Co 14:25) And so are the secrets of his heart made manifest, and so he will fall downe on his face and worship God, and say plainely that God is in you in deede.

(1Co 14:26) What is to be done then, brethren? when ye come together, according as euery one of you hath a Psalme, or hath doctrine, or hath a tongue, or hath reuelation, or hath interpretation, let all things be done vnto edifying.

(Notes Reference) (12) How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

(12) The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.

(1Co 14:27) If any man speake a strange tongue, let it be by two, or at the most, by three, and that by course, and let one interprete.

(Notes Reference) (13) If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.

(13) The manner how to use the gift of tongues. It may be lawful for one or two, or at the most for three, to use the gift of tongues, one after another in an assembly, so that there is someone to expound their utterances. But if there are none to expound, let him that has the gift speak to himself alone.

(1Co 14:28) But if there be no interpreter, let him keepe silence in the Church, which speaketh languages, and let him speake to himselfe, and to God.

(1Co 14:29) Let the Prophets speake two, or three, and let the other iudge.

(Notes Reference) (14) Let the prophets speak two or three, and let the other judge.

(14) The manner of prophesying: let two or three propound, and let the others judge of that which is propounded, whether it is agreeable to the word of God or not. If in this examination the Lord indicates that nothing was wrong, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the church. Let them be content to be subject to each other's judgment.

(1Co 14:30) And if any thing be reueiled to another that sitteth by, let the first holde his peace.

(1Co 14:31) For ye may all prophecie one by one, that all may learne, and all may haue comfort.

(1Co 14:32) And the spirits of the Prophets are subiect to the Prophets.

(Notes Reference) And the (t) spirits of the prophets are subject to the prophets.

(t) The doctrine which the prophets bring, who are inspired with God's Spirit.

(1Co 14:33) For God is not the author of confusion, but of peace, as we see in all ye Churches of the Saints.

(1Co 14:34) Let your women keepe silence in the Churches: for it is not permitted vnto them to speake: but they ought to be subiect, as also the Lawe sayth.

(Notes Reference) (15) Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.

(15) Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.

(1Co 14:35) And if they will learne any thing, let them aske their husbands at home: for it is a shame for women to speake in the Church.

(1Co 14:36) Came the worde of God out from you? either came it vnto you onely?

(Notes Reference) (16) What? came the word of God out from you? or came it unto you only?

(16) A general conclusion of the treatise of the right use of spiritual gifts in assemblies. And this is with a sharp reprehension, lest the Corinthians might seem to themselves to be the only ones who are wise.

(1Co 14:37) If any man thinke him selfe to be a Prophet, or spirituall, let him acknowledge, that the things, that I write vnto you, are the commandements of the Lord.

(Notes Reference) If any man think himself to be a prophet, or (u) spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

(u) Skilful in knowing and judging spiritual things.

(1Co 14:38) And if any man be ignorant, let him be ignorant.

(Notes Reference) (17) But if any man be ignorant, let him be ignorant.

(17) The church ought not to care for those who are stubbornly ignorant, and will not abide to be taught, but to go forward nonetheless in those things which are right.

(1Co 14:39) Wherefore, brethren, couet to prophecie, and forbid not to speake languages.

(Notes Reference) (18) Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

(18) Prophecy ought certainly to be retained and kept in congregations, and the gift of tongues is not to be forbidden, but all things must be done orderly.

(1Co 14:40) Let all things be done honestly, and by order.