Read Scripture In A Year: February 20

(Exo 31:1) And the Lord spake vnto Moses, saying,

(Exo 31:2) Behold, I haue called by name, Bezaleel the sonne of Vri, the sonne of Hur of the tribe of Iudah,

(Notes Reference) See, I (a) have called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah:

(a) I have chosen and made meet, (Exo 35:30).

(Exo 31:3) Whom I haue filled with the Spirit of God, in wisedome, and in vnderstanding and in knowledge and in all workmanship:

(Notes Reference) And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of (b) workmanship,

(b) This shows that handicrafts are the gifts of God's spirit, and therefore ought to be esteemed.

(Exo 31:4) To finde out curious workes to worke in golde, and in siluer, and in brasse,

(Exo 31:5) Also in the arte to set stones, and to carue in timber, and to worke in all maner of workmaship.

(Exo 31:6) And behold, I haue ioyned with him Aholiab the sonne of Ahisamach of the tribe of Dan, and in the hearts of all that are wise hearted, haue I put wisdome to make all that I haue commanded thee:

(Notes Reference) And I, behold, I have given with him Aholiab, the son of Ahisamach, of the tribe of Dan: and in the hearts of all that are (c) wise hearted I have put wisdom, that they may make all that I have commanded thee;

(Exo 31:7) That is, the Tabernacle of the Congregation, and the Arke of the Testimonie, and the Merciseate that shalbe therevpon, with all instruments of the Tabernacle:

(Exo 31:8) Also the Table and the instruments thereof, and the pure Candlesticke with all his instruments, and the Altar of perfume:

(Notes Reference) And the table and his furniture, and the (d) pure candlestick with all his furniture, and the altar of incense,

(d) So called, because of the cunning and art used in them, or because the whole was beaten out of the piece.

(Exo 31:9) Likewise the Altar of burnt offring with al his instruments, and the Lauer with his foote:

(Exo 31:10) Also the garments of the ministration, and ye holy garments for Aaron ye Priest, and the garmets of his sonnes, to minister in the Priestes office,

(Exo 31:11) And the anoynting oyle, and sweete perfume for the Sanctuarie: according to all that I haue commanded thee, shall they do.

(Notes Reference) And the (e) anointing oil, and sweet incense for the holy [place]: according to all that I have commanded thee shall they do.

(e) Which was only to anoint the Priests and the instruments of the tabernacle, not to burn.

(Exo 31:12) Afterwarde the Lord spake vnto Moses, saying,

(Exo 31:13) Speake thou also vnto the children of Israel, and say, Notwithstanding keepe yee my Sabbaths: for it is a signe betweene me and you in your generations, that ye may know that I the Lord do sanctifie you.

(Notes Reference) Speak thou also unto the children of Israel, saying, (f) Verily my sabbaths ye shall keep: for it [is] a sign between me and you throughout your generations; that [ye] may know that I [am] the LORD that doth sanctify you.

(f) Though I command that these works be done, yet I do not want you to break my Sabbath days.

(Exo 31:14) Ye shall therefore keepe the Sabbath: for it is holy vnto you: he that defileth it, shall die the death: therefore whosoeuer worketh therin, the same person shalbe euen cut off from among his people.

(Notes Reference) Ye shall keep the (g) sabbath therefore; for it [is] holy unto you: every one that defileth it shall surely be put to death: for whosoever doeth [any] work therein, that soul shall be cut off from among his people.

(g) God repeats this point because the whole keeping of the law stands in the true use of the sabbath, which is to stop working and so obey the will of God.

(Exo 31:15) Sixe dayes shall men worke, but in the seuenth day is the Sabbath of the holy rest to the Lord: whosoeuer doeth any worke in the Sabbath day, shall dye the death.

(Exo 31:16) Wherfore the children of Israel shall keepe the Sabbath, that they may obserue the rest throughout their generations for an euerlasting couenant.

(Exo 31:17) It is a signe betweene me and the children of Israel for euer: for in sixe dayes the Lord made the heauen and the earth, and in the seuenth day he ceased, and rested.

(Notes Reference) It [is] a sign between me and the children of Israel for ever: for [in] six days the LORD made heaven and earth, and on the seventh day he (h) rested, and was refreshed.

(h) From creating his creatures, but not from governing and preserving them.

(Exo 31:18) Thus (when the Lord had made an ende of communing with Moses vpon mount Sinai) he gaue him two Tables of the Testimonie, euen tables of stone, written with the finger of God.

(Notes Reference) And he gave unto Moses, when he had made an end of communing with him upon mount Sinai, two tables (i) of testimony, tables of stone, written with the finger of God.

(i) By which he declared his will to his people.

(Exo 32:1) Bvt when the people sawe, that Moses taryed long or he came downe from the mountaine, the people gathered themselues together against Aaron, and sayde vnto him, Vp, make vs gods to goe before vs: for of this Moses (the man that brought vs out of the land of Egypt) we knowe not what is become of him.

(Notes Reference) And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto

Aaron, and said unto him, Up, (a) make us gods, which shall go before us; for [as for] this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.

(a) The root of Idolatry is when men think that God is not present, unless they see him physically.

(Exo 32:2) And Aaron said vnto them, Plucke off the golden earings, which are in the eares of your wiues, of your sonnes, and of your daughters, and bring them vnto me.

(Notes Reference) And Aaron said unto them, (b) Break off the golden earrings, which [are] in the ears of your wives, of your sons, and of your daughters, and bring [them] unto me.

(b) Thinking that they would rather abandon idolatry, than give up their most precious jewels.

(Exo 32:3) Then all ye people pluckt from them selues the golden earings, which were in their eares, and they brought them vnto Aaron.

(Notes Reference) And all the people brake off the (c) golden earrings which [were] in their ears, and brought [them] unto Aaron.

(Exo 32:4) Who receiued them at their handes, and facioned it with the grauing toole, and made of it a molte calfe: then they said, These be thy gods, O Israel, which brought thee out of ye lad of Egypt

(Notes Reference) And he received [them] at their hand, and fashioned it with a graving tool, after he had made it a (d) molten calf: and they said, These [be] thy gods, O Israel, which brought thee up out of the land of Egypt.

(d) They remembered the sins of Egypt, where they saw calves, oxen and serpents worshipped.

(Exo 32:5) When Aaron sawe that, he made an Altar before it: and Aaron proclaimed, saying, To morow shalbe the holy day of the Lord.

(Exo 32:6) So they rose vp the next day in the morning, and offred burnt offerings, and brought peace offrings: also the people sate them downe to eate and drinke, and rose vp to play.

(Exo 32:7) Then the Lord said vnto Moses, Go, get thee downe: for thy people which thou hast brought out of the land of Egypt, hath corrupted their wayes.

(Exo 32:8) They are soone turned out of the way, which I commanded them: for they haue made them a molten calfe and haue worshipped it, and haue offered thereto, saying, These be thy gods, O Israel, which haue brought thee out of the lande of Egypt.

(Notes Reference) They (e) have turned aside quickly out of the way which I commanded them: they have made them a molten calf, and have worshipped it, and have sacrificed thereunto, and said, These [be] thy gods, O Israel, which have brought thee up out of the land of Egypt.

(e) By which we see the need we have to pray earnestly to God, to keep us in his true obedience, and to send us good guides.

(Exo 32:9) Againe the Lord said vnto Moses, I haue seene this people, and beholde, it is a stiffe necked people.

(Exo 32:10) Nowe therefore let mee alone, that my wrath may waxe hote against them, for I wil consume the: but I wil make of thee a mighty people.

(Notes Reference) Now (f) therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation.

(f) God shows that the prayers of the godly hold back his punishment.

(Exo 32:11) But Moses praied vnto the Lord his God, and said, O Lord, why doeth thy wrath waxe hote against thy people, which thou hast brought out of the lande of Egypt, with great power and with a mightie hand?

(Exo 32:12) Wherefore shall the Egyptians speake, and say, He hath brought them out maliciously for to slay them in the mountaines, and to consume them from the earth? turne from thy fearce wrath, and change thy minde from this euill towarde thy people.

(Exo 32:13) Remember Abraham, Izhak, and Israel thy seruants, to whom thou swarest by thine owne selfe, and saydest vnto them, I wil multiply your seede, as the starres of the heauen, and all this land, that I haue spoken of, wil I giue vnto your seede, and they shall inherit it for euer.

(Notes Reference) Remember (g) Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit [it] for ever.

(g) That is, your promise made to Abraham.

(Exo 32:14) Then the Lord changed his minde from the euil, which he threatned to do vnto his people.

(Exo 32:15) So Moses returned and went downe from the mountaine with the two Tables of the Testimonie in his hande: the Tables were written on both their sides, euen on the one side and on the other were they written.

(Exo 32:16) And these Tables were the worke of God, and this writing was the writing of God grauen in the Tables.

(Notes Reference) And the tables [were] the work of God, and (h) the writing [was] the writing of God, graven upon the tables.

(h) All these repetitions show how excellent a thing they defrauded themselves of by their idolatry.

(Exo 32:17) And when Ioshua heard the noyse of the people, as they shouted, he said vnto Moses, There is a noyse of warre in the hoste.

(Exo 32:18) Who answered, It is not the noyse of them that haue the victorie, nor the noyse of them that are ouercome: but I do heare ye noyse of singing.

(Exo 32:19) Nowe, as soone as he came neere vnto the hoste, he sawe the calfe and the dancing: so Moses wrath waxed hote, and he cast the Tables out of his handes, and brake them in pieces beneath the mountaine.

(Exo 32:20) After, he tooke the calfe, which they had made, and burned it in the fire, and ground it vnto powder, and strowed it vpon the water, and made the children of Israel drinke of it.

(Notes Reference) And he took the calf which they had made, and burnt [it] in the fire, and ground [it] to powder, and strawed [it] upon the water, and made the children of Israel (i) drink [of it].

(i) Partly to despise them for their idolatry, and partly so they would have no opportunity to remember the calf later.

(Exo 32:21) Also Moses said vnto Aaron, What did this people vnto thee, that thou hast brought so great a sinne vpon them?

(Exo 32:22) Then Aaron answered, Let not the wrath of my Lord waxe fearce: Thou knowest this people, that they are euen set on mischiefe.

(Exo 32:23) And they sayde vnto me, Make vs gods to go before vs: for we knowe not what is become of this Moses (the man that brought vs out of the land of Egypt.)

(Exo 32:24) Then I sayde to them, Ye that haue golde, plucke it off: and they brought it me, and I did cast it into the fire, and thereof came this calfe.

(Exo 32:25) Moses therefore sawe that the people were naked (for Aaron had made them naked vnto their shame among their enemies)

(Notes Reference) And when Moses saw that the people [were] (k) naked; (for Aaron had made them naked unto [their] shame among their enemies:)

(k) Both destitute of God's favour, and an occasion for their enemies to speak evil of their God.

(Exo 32:26) And Moses stoode in ye gate of the campe, and sayde, Who pertaineth to the Lord? let him come to mee. And all the sonnes of Leui gathered themselues vnto him.

(Exo 32:27) Then he said vnto them, Thus sayth ye Lord God of Israel, Put euery man his sworde by his side: go to and from, from gate to gate, through the hoste, and slay euery man his brother, and euery man his companion, and euery man his neighbour.

(Notes Reference) And he said unto them, Thus saith the LORD God of Israel, Put every man his sword by his side, [and] go in and out from gate to gate throughout the camp, and (l) slay every man his brother, and every man his companion, and every man his neighbour.

(l) This fact did so please God, that he turned the curse of Jacob against Levi to a blessing, (Deu 33:9).

(Exo 32:28) So the children of Leui did as Moses had commanded: and there fel of the people the same day about three thousand men.

(Exo 32:29) (For Moses had said, Cosecrate your hands vnto the Lord this day, euen euery man vpon his sonne, and vpon his brother, that there may be giuen you a blessing this day)

(Notes Reference) For Moses had said, Consecrate yourselves to day to the LORD, even every man upon his (m) son, and upon his brother; that he may bestow upon you a blessing this day.

(m) In revenging God's glory we must have no partiality to person, but lay aside all carnal affection.

(Exo 32:30) And when the morning came, Moses sayde vnto the people, Yee haue committed a grieuous crime: but now I wil goe vp to the Lord, if I may pacifie him for your sinne.

(Exo 32:31) Moses therefore went againe vnto ye Lord, and said, Oh, this people haue sinned a great sinne, and haue made them gods of golde.

(Exo 32:32) Therefore now if thou pardon their sinne, thy mercy shall appeare: but if thou wilt not, I pray thee, rase me out of thy booke, which thou hast written.

(Notes Reference) Yet now, if thou wilt forgive their sin--; and if not, blot me, I pray thee, (n) out of thy book which thou hast written.

(n) He esteemed the glory of God so much, that he preferred it even to his own salvation.

(Exo 32:33) Then the Lord sayd to Moses, Whosoeuer hath sinned against me, I will put out of my booke.

(Notes Reference) And the LORD said unto Moses, Whosoever hath sinned against me, him will I blot out of my (o) book.

(o) I will make it known that he was never predestined in my eternal counsel to life everlasting.

(Exo 32:34) Go nowe therefore, bring the people vnto the place which I commanded thee: behold, mine Angel shall goe before thee, but yet in the day of my visitation I wil visite their sinne vpon them.

(Notes Reference) (p) Therefore now go, lead the people unto [the place] of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.

(p) This demonstrates how grievous a sin idolatry is, seeing that at Moses prayer God would not fully remit it.

(Exo 32:35) So the Lord plagued the people, because they caused Aaron to make ye calfe which he made.

Passage 2: Psalms 89

(Psa 89:1) A Psalme to give instruction, of Ethan the Ezrahite. I will sing the mercies of the Lord for euer: with my mouth will I declare thy trueth from generation to generation.

(Notes Reference) "Maschil of Ethan the Ezrahite." I will (a) sing of the mercies of the LORD for ever: with my mouth will I make known thy faithfulness to all generations.

(a) Though the horrible confusion of things might cause them to despair of God's favour, yet the manifold examples of his mercies cause them to trust in God though to man's judgment they saw no reason to.

(Psa 89:2) For I said, Mercie shalbe set vp for euer: thy trueth shalt thou stablish in ye very heauens.

(Notes Reference) For I have (b) said, Mercy shall be built up for ever: thy faithfulness shalt thou (c) establish in the very heavens.

(b) As he who surely believed in heart.

(c) As your invisible heaven is not subject to any alteration and change: so shall the truth of your promise be unchangeable.

(Psa 89:3) I haue made a couenant with my chosen: I haue sworne to Dauid my seruant,

(Notes Reference) (d) I have made a covenant with my chosen, I have sworn unto David my servant,

(d) The prophet shows what the promise of God was, on which he grounded his faith.

(Psa 89:4) Thy seede will I stablish for euer, and set vp thy throne from generation to generation. Selah.

(Psa 89:5) O Lord, euen the heauens shall prayse thy wonderous worke: yea, thy trueth in the Congregation of the Saints.

(Notes Reference) And the (e) heavens shall praise thy wonders, O LORD: thy faithfulness also in the congregation of the saints.

(e) The angels will praise your power and faithfulness in delivering your Church.

(Psa 89:6) For who is equall to the Lord in the heauen? and who is like the Lord among the sonnes of the gods?

(Notes Reference) For who in the heaven can be compared unto the LORD? [who] among the (g) sons of the mighty can be likened unto the LORD?

(g) Meaning, the angels.

(Psa 89:7) God is very terrible in the assemblie of the Saints, and to be reuerenced aboue all, that are about him.

(Notes Reference) God is greatly to be feared in the assembly of the (h) saints, and to be had in reverence of all [them that are] about him.

(h) If the angels tremble before God's majesty and infinite justice, what earthly creature by oppressing the Church dares to set himself against God?

(Psa 89:8) O Lord God of hostes, who is like vnto thee, which art a mightie Lord, and thy trueth is about thee?

(Psa 89:9) Thou rulest the raging of the sea: when the waues thereof arise, thou stillest them.

(Notes Reference) (i) Thou rulest the raging of the sea: when the waves thereof arise, thou stillest them.

(i) For as he delivered the Church by the Red sea, and by destroying Rahab, that is, the Egyptians, so will he deliver it, when the dangers are great.

(Psa 89:10) Thou hast beaten downe Rahab as a man slaine: thou hast scattered thine enemies with thy mightie arme.

(Psa 89:11) The heauens are thine, the earth also is thine: thou hast layde the foundation of the world, and all that therein is.

(Psa 89:12) Thou hast created the North and the South: Tabor and Hermon shall reioyce in thy Name.

(Notes Reference) The north and the south thou hast created them: (k) Tabor and Hermon shall rejoice in thy name.

(k) Tabor is a mountain west from Jerusalem, and Hermon to the East, so the prophet signifies that all parts and places of the world will obey God's power for the deliverance of his Church.

(Psa 89:13) Thou hast a mightie arme: strong is thine hand, and high is thy right hand.

(Psa 89:14) Righteousnesse and equitie are the stablishment of thy throne: mercy and trueth goe before thy face.

(Notes Reference) (l) Justice and judgment [are] the habitation of thy throne: mercy and truth shall go before thy face.

(l) For by this he judges the world and shows himself to be a merciful father and faithful protector to his.

(Psa 89:15) Blessed is the people, that can reioyce in thee: they shall walke in the light of thy countenance, O Lord.

(Notes Reference) Blessed [is] the people that (m) know the joyful sound: they shall walk, O LORD, in the light of thy (n) countenance.

(m) Feeling in their conscience that God is their father.

(n) They will be preserved by your fatherly providence.

(Psa 89:16) They shall reioyce continually in thy Name, and in thy righteousnes shall they exalt them selues.

(Psa 89:17) For thou art the glory of their strength, and by thy fauour our hornes shall be exalted.

(Notes Reference) For thou [art] the (o) glory of their strength: and in thy favour our horn shall be exalted.

(o) In that they are preserved and continue, they should give the praise and glory to you alone.

(Psa 89:18) For our shield apperteineth to the Lord, and our King to the holy one of Israel.

(Notes Reference) For the LORD [is] our (p) defence; and the Holy One of Israel [is] our king.

(p) In that our King has power to defend us, it is the gift of God.

(Psa 89:19) Thou spakest then in a vision vnto thine Holy one, and saydest, I haue layde helpe vpon one that is mightie: I haue exalted one chosen out of the people.

(Notes Reference) Then thou spakest in vision to (q) thy holy one, and saidst, I have laid help upon [one that is] (r) mighty; I have exalted [one] chosen out of the people.

(q) To Samuel and to others, to assure that David was the chosen one.

(r) Whom I have both chosen and given strength to execute his office, as in (Psa 89:21).

(Psa 89:20) I haue found Dauid my seruant: with mine holy oyle haue I anoynted him.

(Psa 89:21) Therefore mine hande shall be established with him, and mine arme shall strengthen him.

(Psa 89:22) The enemie shall not oppresse him, neither shall the wicked hurt him.

(Psa 89:23) But I will destroy his foes before his face, and plague them that hate him.

(Notes Reference) And I will (s) beat down his foes before his face, and plague them that hate him.

(s) Though there will always be enemies against God's kingdom yet he promises to overcome them.

(Psa 89:24) My trueth also and my mercie shall be with him, and in my Name shall his horne be exalted.

(Notes Reference) But my faithfulness and my (t) mercy [shall be] with him: and in my name shall his (u) horn be exalted.

(t) I will mercifully perform my promise to him despite his infirmities and offences.

(u) His power, glory and estate.

(Psa 89:25) I will set his hand also in the sea, and his right hand in the floods.

(Notes Reference) I will set his hand also in the sea, and his right hand in the (x) rivers.

(x) He will enjoy the land around him.

(Psa 89:26) He shall cry vnto mee, Thou art my Father, my God and the rocke of my saluation.

(Notes Reference) He shall cry unto me, Thou [art] my (y) father, my God, and the rock of my salvation.

(y) His excellent dignity will appear in this, that he will be named the son of God and the firstborn in which he is a figure of Christ.

(Psa 89:27) Also I wil make him my first borne, higher then the Kings of the earth.

(Psa 89:28) My mercie will I keepe for him for euermore, and my couenant shall stande fast with him.

(Psa 89:29) His seede also will I make to endure for euer, and his throne as the dayes of heauen.

(Notes Reference) His seed also will I make [to endure] (z) for ever, and his throne as the days of heaven.

(z) Though for the sins of the people the state of the kingdom decayed, yet God reserved still a root till he had accomplished this promise in Christ.

(Psa 89:30) But if his children forsake my Lawe, and walke not in my iudgements:

(Psa 89:31) If they breake my statutes, and keepe not my commandements:

(Psa 89:32) Then will I visite their transgression with the rod, and their iniquitie with strokes.

(Psa 89:33) Yet my louing kindnesse will I not take from him, neither will I falsifie my trueth.

(Notes Reference) (a) Nevertheless my lovingkindness will I not utterly take from him, nor suffer my faithfulness to fail.

(a) Though the faithful answer not in all points to their profession, yet God will not break his covenant with them.

(Psa 89:34) My couenant wil I not breake, nor alter the thing that is gone out of my lips.

(Notes Reference) My covenant will I not break, nor (b) alter the thing that is gone out of my lips.

(b) For God in promising has respect to his mercy, and not to man's power in performing.

(Psa 89:35) I haue sworne once by mine holines, that I will not fayle Dauid, saying,

(Psa 89:36) His seede shall endure for euer, and his throne shalbe as the sunne before me.

(Psa 89:37) He shalbe established for euermore as the moone, and as a faythfull witnes in the heauen. Selah.

(Notes Reference) It shall be established for ever as the moon, and [as] a faithful (c) witness in heaven. Selah.

(Psa 89:38) But thou hast reiected and abhorred, thou hast bene angry with thine Anoynted.

(Psa 89:39) Thou hast broken the couenant of thy seruant, and profaned his crowne, casting it on the ground.

(Notes Reference) Thou hast (d) made void the covenant of thy servant: thou hast profaned his (e) crown [by casting it] to the ground.

(d) Because of the horrible confusion of things, the prophet complains to God, as though he did not see the performance of his promise and thus discharging his cares on God, he resists doubt and impatience.

(e) By this he means the horrible dissipation and tearing of the kingdom which was under Jeroboam, or else by the Spirit of prophecy Ethan speaks of those great miseries which came to pass soon after at the captivity of Babylon.

(Psa 89:40) Thou hast broken downe all his walles: thou hast layd his fortresses in ruine.

(Psa 89:41) All that goe by the way, spoyle him: he is a rebuke vnto his neighbours.

(Psa 89:42) Thou hast set vp the right hand of his enemies, and made all his aduersaries to reioyce.

(Psa 89:43) Thou hast also turned the edge of his sworde, and hast not made him to stand in the battell.

(Psa 89:44) Thou hast caused his dignitie to decay, and cast his throne to the ground.

(Psa 89:45) The dayes of his youth hast thou shortned, and couered him with shame. Selah.

(Notes Reference) The days of his (f) youth hast thou shortened: thou hast covered him with shame. Selah.

(f) He shows that the kingdom fell before it came to perfection or was ripe.

(Psa 89:46) Lord, howe long wilt thou hide thy selfe, for euer? shall thy wrath burne like fire?

(Notes Reference) How long, (g) LORD? wilt thou hide thyself for ever? shall thy wrath burn like fire?

(g) The prophet in joining prayer with his complaint, shows that his faith never failed.

(Psa 89:47) Remember of what time I am: wherefore shouldest thou create in vaine all the children of men?

(Notes Reference) Remember (h) how short my time is: wherefore hast thou made all men in vain?

(h) Seeing man's life is short, and you have created man to bestow your benefits on him, unless you hasten to help, death will prevent you.

(Psa 89:48) What man liueth, and shall not see death? shall hee deliuer his soule from the hande of the graue? Selah.

(Psa 89:49) Lord, where are thy former mercies, which thou swarest vnto Dauid in thy trueth?

(Psa 89:50) Remember, O Lord, the rebuke of thy seruants, which I beare in my bosome of all the mightie people.

(Notes Reference) Remember, Lord, the reproach of thy servants; [how] I do bear in my (i) bosom [the reproach of] all the mighty people;

(i) He means that God's enemies not only slandered him behind his back, but also mocked him to his face and as it were cast their injuries in his bosom.

(Psa 89:51) For thine enemies haue reproched thee, O Lord, because they haue reproched the footesteps of thine Anointed.

(Notes Reference) Wherewith (k) thine enemies have reproached, O LORD; wherewith they have reproached the (l) footsteps of thine anointed.

(k) So he calls them who persecute the Church.

(l) They laugh at us who patiently wait for the coming of your Christ.

(Psa 89:52) Praised be the Lord for euermore. So be it, euen so be it.

Passage 3: 1 Corinthians 1-2

(1Co 1:1) Paul called to be an Apostle of Iesus Christ, through the will of God, and our brother Sosthenes,

(Notes Reference) Paul, (1) called [to be] an (2) apostle of Jesus Christ through the will of God, and (3) Sosthenes [our] brother,

(1) The inscription of the epistle, in which he mainly tries to procure the good will of the Corinthians towards him, yet nonetheless in such a way that he always lets them know that he is the servant of God and not of men. (2) If he is an apostle, then he must be heard, even though he sometimes sharply reprehends them, seeing he has not his own cause in hand, but is a messenger that brings the commandments of Christ. (3) He has Sosthenes with himself, that this doctrine might be confirmed by two witnesses.

(1Co 1:2) Vnto the Church of God, which is at Corinthus, to them that are sanctified in Christ Iesus, Saintes by calling, with all that call on the Name of our Lord Iesus Christ in euery place, both their Lord, and ours:

(Notes Reference) (4) Unto the church of God which is at Corinth, to them that are (5) sanctified in (a) Christ Jesus, (b) called [to be] saints, with all that in every place (c) call upon the name of Jesus Christ our Lord, both theirs and ours:

(4) It is a church of God, even though it has great faults in it, as it obeys those who admonish them. (5) A true definition of the universal church, which is:

(a) The Father sanctifies us, that is to say, separates us from the wicked in giving us to his Son, that he may be in us, and we in him.

(b) Whom God by his gracious goodness and absolute love has separated for himself: or whom God has called to holiness: the first of these two expositions, shows from where our sanctification comes: and the second shows to what end it strives for.

(c) He is correctly said to call on God who cries to the Lord when he is in danger, and craves help from his hands, and by the figure of speech synecdoche, it is taken for all the service of God: and therefore to call upon Christ's name, is to acknowledge and take him for very God.

(1Co 1:3) Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(Notes Reference) (6) Grace [be] unto you, and peace, from God our Father, and [from] the Lord Jesus Christ.

(6) The foundation and the life of the Church is Christ Jesus given from the Father.

(1Co 1:4) I thanke my God alwayes on your behalfe for the grace of God, which is giuen you in Iesus Christ,

(Notes Reference) (7) I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ;

(7) Going about to condemn many vices, he begins with a true commendation of their virtues, lest he might seem after to descend to chiding, being moved with malice or envy: yet in such a way that he refers all to God as the author of them, and that in Christ, that the Corinthians might be more ashamed to profane and abuse the holy gifts of God.

(1Co 1:5) That in all things ye are made rich in him, in all kinde of speach, and in all knowledge:

(Notes Reference) That in every thing ye are enriched by him, (8) in (d) all utterance, and [in] all knowledge;

(8) He refers to that by name which they abused the most.

(d) Seeing that while we live here we know but in part, and prophesy in part, this word "all" must be limited by the present state of the faithful: and by "utterance" he does not mean a vain kind of babbling, but the gift of holy eloquence, which the Corinthians abused.

(1Co 1:6) As the testimonie of Iesus Christ hath bene confirmed in you:

(Notes Reference) (9) Even as the testimony of Christ was (e) confirmed in you:

(9) He shows that the true use of these gifts consists in this, that the mighty power of Christ might be set forth in them, that hereafter it might evidently appear how wickedly they abused them for glory and ambition.

(e) By those excellent gifts of the Holy Spirit.

(1Co 1:7) So that ye are not destitute of any gift: wayting for the appearing of our Lord Iesus Christ.

(Notes Reference) So that ye come behind in no gift; (10) waiting for the (f) coming of our Lord Jesus Christ:

(10) He says along the way that there is no reason why they should be so pleased in those gifts which they had received, seeing that those were nothing in comparison of those which are to be looked for.

(f) He speaks of the last coming of Christ.

(1Co 1:8) Who shall also confirme you vnto the ende, that ye may be blamelesse, in the day of our Lord Iesus Christ.

(Notes Reference) (11) Who shall also confirm you unto the end, [that ye may be] (g) blameless in the day of our Lord Jesus Christ.

(11) He testifies that he hopes that things go well with them from now on, that they may more patiently abide his reprehension afterward. And yet together in addition shows, that the beginning as well as the accomplishing of our salvation is only the work of God.

(g) He calls them blameless, not whom man never found fault with, but with whom no man can justly find fault, that is to say, those who are in Christ Jesus, in whom there is no condemnation. See (Luk 1:6).

(1Co 1:9) God is faithfull, by whom ye are called vnto the fellowship of his Sonne Iesus Christ our Lord.

(Notes Reference) God [is] (h) faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord.

(h) True and constant, who not only calls us, but also gives to us the gift of perseverance.

(1Co 1:10) Nowe I beseeche you, brethren, by the Name of our Lord Iesus Christ, that ye all speake one thing, and that there be no dissensions among you: but be ye knit together in one mind, and in one iudgement.

(Notes Reference) (12) Now I beseech you, brethren, by the name of our Lord Jesus Christ, that (13) ye all speak the same thing, and [that] there be no divisions among you; but [that] ye be (i) perfectly joined together in the same mind and in the same judgment.

(12) Having made an end of the preface, he comes to the matter itself, beginning with a most grave testimony, as though they should hear Christ himself speaking, and not Paul.

(13) The first part of this epistle, in which his purpose is found, to call back the Corinthians to brotherly harmony, and to take away all occasion of discord. So then this first part concerns the taking away of divisions. Now a division occurs when men who otherwise agree and consent together in doctrine, yet separate themselves from one another.

(i) Knit together, as a body that consists of all its parts, fitly knit together.

(1Co 1:11) For it hath bene declared vnto me, my brethren, of you by them that are of the house of Cloe, that there are contentions among you.

(Notes Reference) (14) For it hath been declared unto me of you, my brethren, by them [which are of the house] of Chloe, that there are contentions among you.

(14) He begins his reprehension and chiding by taking away an objection, because he understood from good witnesses that there were many factions among them. And in addition he declares the cause of dissentions, because some depended on one teacher, some on another, and some were so addicted to themselves that they neglected all teachers and learned men, calling themselves the disciples of Christ alone, completely ignoring their teachers.

(1Co 1:12) Nowe this I say, that euery one of you saith, I am Pauls, and I am Apollos, and I am Cephas, and I am Christs.

(Notes Reference) Now (k) this I say, that every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I of Christ.

(k) The matter I would say to you is this.

(1Co 1:13) Is Christ deuided? was Paul crucified for you? either were ye baptized into the name of Paul?

(Notes Reference) (15) Is Christ divided? was (16) Paul crucified for you? or were ye (17) baptized in the name of Paul?

(15) The first reason why divisions ought to be avoided: because Christ seems by that means to be divide and torn in pieces, who cannot be the head of two different and disagreeing bodies, being himself one.

(16) Another reason: because they cannot without great injury to God so depend on men as on Christ: which thing those no doubt do who allow whatever some man speaks, and do it for their own sakes: as these men allowed one and the very same Gospel being uttered by one man, and did loathe it being uttered by another man. So that these factions were called by the names of their teachers. Now Paul sets aside his own name, not simply to grieve no man, but also to show that he does not plead his own cause.

(17) The third reason taken from the form and end of baptism, in which we make a promise to Christ, calling also on the name of the Father, and the Holy Spirit. Therefore although a man does not fall from the doctrine of Christ, yet if he depends upon certain teachers, and despises others, he forsakes Christ: for if he holds Christ as his only master, he would hear him, no matter who Christ taught by.

(1Co 1:14) I thanke God, that I baptized none of you, but Crispus, and Gaius,

(Notes Reference) (18) I thank God that I baptized none of you, but Crispus and Gaius;

(18) He protests that he speaks so much the more boldly of these things, because through God's providence, he is void of all suspicion of gathering disciples to himself, and taking them from others. By which we may understand, that not the scholars only, but the teachers also are here reprehended, who gathered flocks separately and for themselves.

(1Co 1:15) Lest any should say, that I had baptized into mine owne name.

(1Co 1:16) I baptized also the houshold of Stephanas: furthermore knowe I not, whether I baptized any other.

(1Co 1:17) For CHRIST sent me not to baptize, but to preache the Gospel, not with wisdome of wordes, lest the crosse of Christ should be made of none effect.

(Notes Reference) (19) For Christ sent me not to baptize, but to preach the gospel: (20) not with (l) wisdom of words, lest the (21) cross of Christ should be made of none effect.

(19) The taking away of an objection: that he gave not himself to baptize many amongst them: not for the contempt of baptism, but because he was mainly occupied in delivering the doctrine, and committed those that received his doctrine to others to be baptized. And so he declared sufficiently how far he was from all ambition: whereas on the other hand they, whom he reprehends, as though they gathered disciples to themselves and not to Christ, bragged most ambitiously of numbers, which they had baptized.

(20) Now he turns himself to the teachers themselves, who pleased themselves in brave and glory-seeking eloquence, to the end that they might draw more disciples after them. He openly confesses that he was not similar to them, opposing gravely, as it became an apostle, his example against their perverse judgments: so that this is another place in this epistle with regard to the observing of a godly simplicity both in words and sentences in teaching the Gospel.

(l) With eloquence: which Paul casts off from himself not only as unnecessary, but also as completely contrary to the office of his apostleship: and yet Paul had this kind of eloquence, but it was heavenly, not of man, and void of fancy words.

(21) The reason why he did not use the pomp of words and fancy speech: because it was God's will to bring the world to his obedience by that way, by which the most foolish among men might understand that this work was done by God himself, without the skill of man. Therefore as salvation is set forth to us in the Gospel by the cross of Christ, which nothing is more contemptible than, and more far from life, so God would have the manner of the preaching of the cross, most different from those means with which men do use to draw and entice others, either to hear or believe: therefore it pleased him by a certain kind of most wise folly, to triumph over the most foolish wisdom of the world, as he had said before by Isaiah that he would. And by this we may gather that both these teachers who were puffed up with ambitious eloquence, and also their hearers, strayed far away from the goal and mark of their calling.

(1Co 1:18) For that preaching of the crosse is to them that perish, foolishnesse: but vnto vs, which are saued, it is the power of God.

(Notes Reference) For the (m) preaching of the cross is to them that perish foolishness; but unto us which are saved it is the (n) power of God.

(m) The preaching of Christ crucified, or the type of speech which we use.

(n) It is that in which he declares his marvellous power in saving his elect, which would not so evidently appear if it depended upon any help of man, for if it did man might attribute that to himself which is to be attributed only to the cross of Christ.

(1Co 1:19) For it is written, I will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent.

(Notes Reference) (22) For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent.

(22) The apostle proves that this should not seem strange, seeing that it was foretold so long before, and declares further that God often punishes the pride of the world in such a way, which so pleases itself in its own wisdom: and therefore that it is vain, indeed a thing of no value, and such as God rejects as unprofitable, which they so carefully laboured for, and considered to be so important.

(1Co 1:20) Where is the wise? where is the Scribe? where is the disputer of this worlde? hath not God made the wisedome of this worlde foolishnesse?

(Notes Reference) Where [is] the wise? where [is] the (o) scribe? where [is] the (p) disputer of this world? hath not God made foolish the wisdom of this world?

(o) Where are you, O you learned fellow, and you that spend your days in turning your books?

(p) You that spend all your time in seeking out the secret things of this world, and in expounding all hard questions: and thus he triumphs against all the men of this world, for there was not one of them that could so much as dream of this secret and hidden mystery.

(1Co 1:21) For seeing the worlde by wisedome knewe not God in the wisedome of GOD, it pleased God by the foolishnesse of preaching to saue them that beleeue:

(Notes Reference) (23) For after that in the (q) wisdom of God the (r) world by wisdom knew not God, (24) it pleased God by the (s) foolishness of preaching to save them that believe.

(23) He shows that the pride of men was worthily punished by God, because they could not behold God, as they properly should have, in the most clear mirror of the wisdom of the world, and this wisdom is the workmanship of the world.

(q) By the world he means all men who are not born again, but remain as they were, when they were first born.

(r) In the workmanship of this world, which has the marvellous wisdom of God engraved on it, so that every man may behold it.

(24) The goodness of God is wonderful, for while he goes about to punish the pride of this world, he is very provident and careful for the salvation of it, and teaches men to become fools, so that they may be wise to God.

(s) So he calls the preaching of the Gospel, as the enemies supposed it to be: but in the mean time he taunts those very sharply who had rather charge God with folly than acknowledge their own, and crave pardon for it.

(1Co 1:22) Seeing also that the Iewes require a signe, and the Grecians seeke after wisdome.

(Notes Reference) (25) For the Jews require a sign, and the Greeks seek after wisdom:

(25) A declaration of that which he said: that the preaching of the Gospel is foolish. It is foolish, he says, to those whom God has not endued with new light, that is to say, to all men being considered in themselves: for the Jews require miracles, and the Greeks arguments, which they may comprehend by their intellect and wisdom: and therefore they do not believe the Gospel, and also mock it. Nonetheless, in this foolish preaching there is the great power and wisdom of God, but such that only those who are called perceive: God showing most plainly, that even then when mad men think him most foolish, he is far wiser than they are, and that he surmounts all their might and power, when he uses most vile and abject things, as it has appeared in the fruit of the preaching of the Gospel.

(1Co 1:23) But wee preach Christ crucified: vnto the Iewes, euen a stumbling blocke, and vnto the Grecians, foolishnesse:

(1Co 1:24) But vnto them which are called, both of the Iewes and Grecians, we preach Christ, the power of God, and the wisedome of God.

(1Co 1:25) For the foolishnesse of God is wiser then men, and the weakenesse of God is stronger then men.

(1Co 1:26) For brethren, you see your calling, how that not many wise men after the flesh, not many mighty, not many noble are called.

(Notes Reference) (26) For ye see your (t) calling, brethren, how that not many wise men (u) after the flesh, not many mighty, not many noble, [are called]:

(26) A confirmation taken from those things which came to pass at Corinth, where the church especially consisted of the lowly and common people, insomuch that the philosophers of Greece were driven to shame when they saw that they could do nothing with their wisdom and eloquence in comparison with the apostles, whom nonetheless they called idiots and unlearned. And in this he beats down their pride: for God did not prefer them before those noble and wise men so that they should be proud, but that they might be constrained, whether they wished to or not, to rejoice in the Lord, by whose mercy, although they were the most abject of all, they had obtained in Christ both this wisdom as well as all things necessary to salvation.

(t) What way the Lord has taken in calling you.

(u) After that type of wisdom which men consider to be important, as though there were none else: but because they are carnal, they do not know spiritual wisdom.

(1Co 1:27) But God hath chosen the foolish thinges of the world to confound the wise, and God hath chosen the weake thinges of the worlde, to confound the mightie things,

(1Co 1:28) And vile things of the worlde and thinges which are despised, hath God chosen, and thinges which are not, to bring to nought thinges that are,

(Notes Reference) And base things of the world, and things which are despised, hath God chosen, [yea], and things which (x) are not, to bring to (y) nought things that are:

(x) Which in man's judgment are almost nothing.

(y) To show that they are vain and unprofitable, and worth nothing. See Rom 3:31

(1Co 1:29) That no flesh shoulde reioyce in his presence.

(Notes Reference) That no (z) flesh should glory in his presence.

(z) "Flesh" is often, as we see, taken for the whole man: and he uses this word "flesh" very well, to contrast the weak and miserable condition of man with the majesty of God.

(1Co 1:30) But ye are of him in Christ Iesus, who of God is made vnto vs wisedome and righteousnesse, and sanctification, and redemption,

(Notes Reference) But (a) of him are ye in Christ Jesus, (27) who of God is made unto us wisdom, and righteousness, and sanctification, and redemption:

(a) Whom he cast down before, now he lifts up, indeed, higher than all men: yet in such a way that he shows them that all their worthiness is outside of themselves, that is, it stands in Christ, and that of God.

(27) He teaches that especially and above all things, the Gospel ought not to be condemned, seeing that it contains the principal things that are to be desired, that is, true wisdom, the true way to obtain righteousness, the true way to live honestly and godly, and the true deliverance from all miseries and calamities.

(1Co 1:31) That, according as it is written, Hee that reioyceth, let him reioyce in the Lord.

(Notes Reference) That, according as it is written, (b) He that glorieth, let him glory in the Lord.

(b) Let him yield all to God and give him thanks: and so by this place is man's free will beaten down, which the papists so dream about.

(1Co 2:1) And I, brethren, when I came to you, came not with excellencie of woordes, or of wisedome, shewing vnto you the testimonie of God.

(Notes Reference) And (1) I, brethren, when I came to you, came not with excellency of speech or of wisdom, declaring unto you the (a) testimony of God.

(1) He returns to (1Co 1:17), that is to say, to his own example: confessing that he did not use among them either excellency of words or enticing speech of man's wisdom, but with great simplicity of speech both knew and preached Jesus Christ crucified, humbled and abject, with regard to the flesh.

(a) The Gospel.

(1Co 2:2) For I esteemed not to knowe any thing among you, saue Iesus Christ, and him crucified.

(Notes Reference) For I (b) determined not to know any thing among you, save Jesus Christ, and him crucified.

(b) I did not profess any knowledge but the knowledge of Christ and him crucified.

(1Co 2:3) And I was among you in weakenesse, and in feare, and in much trembling.

(Notes Reference) And I was with you in (c) weakness, and in fear, and in much trembling.

(c) He contrasts weakness with excellency of words, and therefore joins with it fear and trembling, which are companions of true modesty, not such fear and trembling as terrify the conscience, but such as are contrary to vanity and pride.

(1Co 2:4) Neither stoode my woorde, and my preaching in the entising speach of mans wisdom, but in plaine euidence of the Spirite and of power,

(Notes Reference) And my speech and my preaching [was] not with enticing words of man's wisdom, (2) but in (d) demonstration of the Spirit and of power:

(2) He turns now to the commendation of his ministry, which he had granted to his adversaries: for his strength and power, which they knew well enough, was so much the more excellent because it had no worldly help behind it.

(d) By "demonstration" he means such a proof as is made by reasons both certain and necessary.

(1Co 2:5) That your faith should not be in the wisdome of men, but in the power of God.

(Notes Reference) (3) That your faith should not stand in the wisdom of men, but in the power of God.

(3) And he tells the Corinthians that he did it for their great profit, because they might by this know manifestly that the Gospel was from heaven. Therefore he privately rebukes them, because in vainly seeking to be noticed, they willingly deprived themselves of the greatest help of their faith.

(1Co 2:6) And we speake wisedome among them that are perfect: not the wisedome of this world, neither of the princes of this world, which come to nought.

(Notes Reference) (4) Howbeit we speak wisdom among them that are (e) perfect: yet not the wisdom of this world, nor of the (f) princes of this world, that come to nought:

(4) Another argument taken from the nature of the thing, that is, of the Gospel, which is true wisdom, but known only to those who are desirous of perfection: and it is unsavoury to those who otherwise excel in the world, but yet vainly and frailly.

(e) They are called perfect here, not who had already gotten perfection, but those who are striving for it, as in (Phi 3:15): so that perfect is contrasted with weak.

(f) Those that are wiser, richer, or mightier than other men are.

(1Co 2:7) But we speake the wisedome of God in a mysterie, euen the hid wisedom, which God had determined before the world, vnto our glory.

(Notes Reference) (5) But we speak the wisdom of God in a (g) mystery, [even] the hidden [wisdom], (6) which God ordained before the world unto our glory:

(5) He shows the reason why this wisdom cannot be perceived by those excellent worldly intellects: that is, because it is indeed so deep that they cannot attain to it.

(g) Which men could not so much as dream of. (6) He takes away an objection: if it is so hard, when and how is it known? God, he says, determined with himself from the beginning, that which his purpose was to bring forth at this time out of his secrets, for the salvation of men.

(1Co 2:8) Which none of the princes of this world hath knowen: for had they knowen it, they would not haue crucified the Lord of glory.

(Notes Reference) (7) Which none of the princes of this world knew: for had they known [it], they would not have crucified the (h) Lord of glory.

(7) He takes away another objection: why then, how comes it to pass that this wisdom was so rejected by men of the highest authority, that they crucified Christ himself? Paul answers: because they did not know Christ such as he was.

(h) That mighty God, full of true majesty and glory: now this place has in it a most evident proof of the divinity of Christ, and of the joining of the two natures in one in him, which has this in it, that which is proper to the manhood alone is confirmed of the Godhead joined with the manhood. This type of speech is called, by the old fathers, a making common of things belonging to someone with another to whom they do not belong.

(1Co 2:9) But as it is written, The thinges which eye hath not seene, neither eare hath heard, neither came into mans heart, are, which God hath prepared for them that loue him.

(Notes Reference) (8) But as it is written, Eye hath not seen, nor ear heard, neither have entered into the (i) heart of man, the things which God hath prepared for them that love him.

(8) Another objection: but how could it be that those intelligent men could not perceive this wisdom? Paul answers: because we preach those things which surpass all man's understanding.

(i) Man cannot so much as think of them, much less conceive them with his senses.

(1Co 2:10) But God hath reueiled them vnto vs by his Spirit: for the spirit searcheth all things, yea, the deepe things of God.

(Notes Reference) (9) But God hath revealed [them] unto us by his Spirit: for the Spirit (k) searcheth all things, yea, the deep things of God.

(9) A question: if it surpasses the capacity of men, how can it be understood by any man, or how can you declare and preach it? By a special enlightening of God's Spirit, with which whoever is inspired, he can enter even into the very secrets of God.

(k) There is nothing so secret and hidden in God, but the Spirit of God penetrates it.

(1Co 2:11) For what man knoweth the things of a man, saue the spirite of a man, which is in him? euen so the things of God knoweth no man, but the spirit of God.

(Notes Reference) (10) For what man knoweth the things of a man, save the (l) spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God.

(10) He sets it forth in comparison, which he spoke by the inspiration of the Sprit. As the power of man's intellect searches out things pertaining to man, so does our mind by the power of the Holy Spirit understand heavenly things.

(l) The mind of man which is endued with the ability to understand and judge.

(1Co 2:12) Nowe we haue receiued not the spirit of the world, but the Spirit, which is of God, that we might knowe the thinges that are giuen to vs of God.

(Notes Reference) Now we have received, not the (m) spirit of the world, but the spirit which is of God; (11) that we might (n) know the things that are freely given to us of God.

(m) The Spirit which we have received does not teach us things of this world, but lifts us up to God, and this verse teaches us the opposite of what the papists teach: what faith is, from where it comes, and from what power it originates.

(11) That which he spoke generally, he confines now to those things which God has opened to us of our salvation in Christ: so that no man should separate the Spirit from the preaching of the word and Christ: or should think that those fanciful men are governed by the Spirit of God, who wandering besides the word, thrust upon us their vain imaginations for the secrets of God.

(n) This word "know" is taken here in its proper sense for true knowledge, which the Spirit of God works in us.

(1Co 2:13) Which things also we speake, not in the woordes which mans wisedome teacheth, but which the holy Ghost teacheth, comparing spirituall things with spirituall things.

(Notes Reference) (12) Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; (o) comparing spiritual things with spiritual.

(12) Now he returns to his purpose, and concludes the argument which he began in verse six (1Co 2:6), and it is this: the words must be applied to the matter, and the matter must be set forth with words which are proper and appropriate for it: now this wisdom is spiritual and not from man, and therefore it must be delivered by a spiritual type of teaching, and not by enticing words of man's eloquence, so that the simple, and yet wonderful majesty of the Holy Spirit may appear in it.

(o) Applying the words to the matter, that is, that as we teach spiritual things, so must our type of teaching be spiritual.

(1Co 2:14) But the naturall man perceiueth not the things of the Spirit of God: for they are foolishnesse vnto him: neither can hee knowe them, because they are spiritually discerned.

(Notes Reference) (13) But the (p) natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know [them], because they are (q) spiritually discerned.

(13) Again he anticipates an offence or stumbling block: how does it come to pass that so few allow these things? This is not to be marvelled at, the apostle says, seeing that men in their natural powers (as they call them) are not endued with that faculty by which spiritual things are discerned (which faculty comes another way) and therefore they consider spiritual wisdom as folly: and it is as if he should say, "It is no marvel that blind men cannot judge of colours, seeing that they lack the light of their eyes, and therefore light is to them as darkness."

(p) The man that has no further light of understanding, than that which he brought with him, even from his mother's womb, as Jude defines it; (Jude 19).

(q) By the power of the Holy Spirit.

(1Co 2:15) But hee that is spirituall, discerneth all things: yet he himselfe is iudged of no man.

(Notes Reference) (14) But he that is spiritual (r) judgeth all things, yet (15) he himself is judged of (s) no man.

(14) He amplifies the matter by opposites.

(r) Understands and discerns.

(15) The wisdom of the flesh, Paul says, determines nothing certainly, no not in its own affairs, much less can it discern strange, that is, spiritual things. But the Spirit of God, with which spiritual men are endued, can by no means be deceived, and therefore be reproved by any man.

(s) Of no man: for when the prophets are judged of the prophets, it is the Spirit that judges, and not the man.

(1Co 2:16) For who hath knowen the minde of the Lord, that hee might instruct him? But we haue the minde of Christ.

(Notes Reference) (16) For who hath known the mind of the Lord, that he may (t) instruct him? But we have (u) the mind of Christ.

(16) A reason from the former saying: for he is called spiritual, who has learned that by the power of the Spirit, which Christ has taught us. Now if that which we have learned from that Master could be reproved by any man, he must be wiser than God: whereupon it follows that they are not only foolish, but also wicked, who think that they can devise something that is either more perfect, or that they can teach the wisdom of God a better way than those knew or taught who were undoubtedly endued with God's Spirit.

(t) Lay his head to his, and teach him what he should do.

(u) We are endued with the Spirit of Christ, who opens to us those secrets which by all other means are unsearchable, and also any truth at all.