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Passage 1: Exodus 33-34

(Exo 33:1) Afterward the Lord sayd vnto Moses, Depart, goe vp from hence, thou, and the people (which thou hast brought vp out of lande of Egypt) vnto the lande which I sware vnto Abraham, to Izhak and to Iaakob, saying, Vnto thy seede will I giue it.

(Notes Reference) And the LORD said unto Moses, Depart, [and] (a) go up hence, thou and the people which thou hast brought up out of the land of Egypt, unto the land which I sware unto Abraham, to Isaac, and to Jacob, saying, Unto thy seed will I give it:

(a) The land of Canaan was surrounded by hills: so those who entered it, must go up by the hills.

(Exo 33:2) And I will send an Angel before thee and will cast out the Canaanites, the Amorites, and the Hittites, and the Perizzites, the Hiuites, and the Iebusites:

(Exo 33:3) To a lande, I say, that floweth with milke and hony: for I will not goe vp with thee, because thou art a stiffe necked people, least I consume thee in the way.

(Exo 33:4) And when the people heard this euill tydings, they sorowed, and no man put on his best rayment.

(Exo 33:5) (For the Lord had said to Moses, Say vnto the children of Israel, Ye are a stiffe necked people, I wil come suddenly vpon thee, and consume thee: therefore now put thy costly rayment from thee, that I may know what to do vnto thee)

(Notes Reference) For the LORD had said unto Moses, Say unto the children of Israel, Ye [are] a stiffnecked people: I will come up into the midst of thee in a moment, and consume thee: therefore now put off thy ornaments from thee, that I may know (b) what to do unto thee.

(b) That I may either show mercy if you repent, or else punish your rebellion.

(Exo 33:6) So the children of Israel layed their good raiment from them, after Moses came downe from the mount Horeb.

(Exo 33:7) Then Moses tooke his tabernacle, and pitched it without the host farre off from the hoste, and called it Ohel-moed. And whe any did seeke to the Lord, he went out vnto the Tabernacle of the Congregation, which was without the hoste.

(Notes Reference) And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the (c) Tabernacle of the congregation. And it came to pass, [that] every one which sought the LORD went out unto the tabernacle of the congregation, which [was] without the camp.

(c) That is, the tabernacle of the congregation: so called because the people turned to it, when they needed to be instructed of the Lord's will.

(Exo 33:8) And when Moses went out vnto the Tabernacle, all the people rose vp, and stood euery man at his tent doore, and looked after Moses, vntil he was gone into the Tabernacle.

(Exo 33:9) And assoone as Moses was entred into the Tabernacle, the cloudie pillar descended and stood at the doore of the Tabernacle, and the Lord talked with Moses.

(Exo 33:10) Nowe when all the people saw the cloudie pillar stand at the Tabernacle doore, all the people rose vp, and worshipped euery man in his tent doore.

(Exo 33:11) And the Lord spake vnto Moses, face to face, as a man speaketh vnto his friende. After he turned againe into the hoste, but his seruant Ioshua the sonne of Nun a yong man, departed not out of the Tabernacle.

(Notes Reference) And the LORD spake unto Moses (d) face to face, as a man speaketh unto his friend. And he turned again into the camp: but his servant Joshua, the son of Nun, a young man, departed not out of the tabernacle.

(d) Most clearly and familiarly of all others, (Num 12:7-8; Deu 34:10)

(Exo 33:12) Then Moses sayde vnto the Lord, See, thou sayest vnto me, Leade this people forth, and thou hast not shewed me whom thou wilt sende with mee: thou hast sayde moreouer, I knowe thee by name, and thou hast also found grace in my sight.

(Notes Reference) And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by (e) name, and thou hast also found grace in my sight.

(e) I care for you and will preserve you in your calling.

(Exo 33:13) Nowe therefore, I pray thee, if I haue founde fauour in thy sight, shewe mee nowe thy way, that I may knowe thee, and that I may finde grace in thy sight: consider also that this nation is thy people.

(Exo 33:14) And he answered, My presence shall go with thee, and I will giue thee rest.

(Notes Reference) And he said, My (f) presence shall go [with thee], and I will give thee rest.

(f) Signifying that the Israelites would exceed all other people, through God's favour; (Exo 33:16).

(Exo 33:15) Then he sayd vnto him, If thy presence go not with vs, cary vs not hence.

(Exo 33:16) And wherein nowe shall it be knowen, that I and thy people haue found fauour in thy sight? shall it not be when thou goest with vs? so I, and thy people shall haue preeminence before all the people that are vpon the earth.

(Exo 33:17) And the Lord sayde vnto Moses, I will doe this also that thou hast saide: for thou hast founde grace in my sight, and I knowe thee by name.

(Exo 33:18) Againe he sayde, I beseech thee, shewe me thy glory.

(Notes Reference) And he said, I beseech thee, shew me thy (g) glory.

(g) Your face, your substance, and your majesty.

(Exo 33:19) And he answered, I wil make all my good go before thee, and I wil proclaime the Name of the Lord before thee: for I will shewe mercy to whom I will shewe mercy, and will haue compassion on whom I will haue compassion.

(Notes Reference) And he said, I will make all my (h) goodness pass before thee, and I will (i) proclaim the name of the LORD before thee; and will be gracious to whom I will be gracious, and will shew (k) mercy on whom I will shew mercy.

(h) My mercy and fatherly care.

(i) See (Exo 34:6-7).

(k) For finding nothing in man that deserves mercy, he will freely give his.

(Exo 33:20) Furthermore he sayde, Thou canst not see my face, for there shall no man see me, and liue.

(Notes Reference) And he said, Thou canst not see my face: for there shall no man see me, and (l) live.

(l) For Moses did not see his face in full majesty, but as man's weakness could bear.

(Exo 33:21) Also the Lord sayd, Behold, there is a place by me, and thou shalt stand vpon the rocke:

(Notes Reference) And the LORD said, Behold, [there is] a place by (m) me, and thou shalt stand upon a rock:

(m) In mount Horeb.

(Exo 33:22) And while my glory passeth by, I will put thee in a cleft of the rocke, and will couer thee with mine hand whiles I passe by.

(Exo 33:23) After I will take away mine hande, and thou shalt see my backe parts: but my face shall not be seene.

(Notes Reference) And I will take away mine hand, and thou shalt see my (n) back parts: but my face shall not be seen.

(n) As much of my glory as in this mortal life you are able to see.

(Exo 34:1) And the Lord saide vnto Moses, Hewe thee two Tables of stone, like vnto the first, and I will write vpon the Tables the wordes that were in the first Tables, which thou brakest in pieces.

(Exo 34:2) And be ready in ye morning, that thou mayest come vp earely vnto the mount of Sinai, and waite there for me in the top of the mount.

(Exo 34:3) But let no man come vp with thee, neither let any man be seene throughout all the mount, neyther let the sheepe nor cattell feede before this mount.

(Exo 34:4) Then Moses hewed two Tables of stone like vnto the first, and rose vp earely in the morning, and went vp vnto the mount of Sinai, as the Lord had commanded him, and tooke in his hande two Tables of stone.

(Exo 34:5) And the Lord descended in the cloude, and stoode with him there, and proclaimed the name of the Lord.

(Exo 34:6) So the Lord passed before his face, and cried, The Lord, the Lord, strong, mercifull, and gracious, slowe to anger, and abundant in goodnesse and trueth,

(Notes Reference) And the LORD passed by before him, and (a) proclaimed, The LORD, The LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth,

(a) This refers to the Lord, and not to Moses proclaiming: as (Exo 33:19).

(Exo 34:7) Reseruing mercy for thousands, forgiuing iniquitie, and transgression and sinne, and not making the wicked innocent, visiting the iniquitie of the fathers vpon ye children, and vpon childrens children, vnto the third and fourth generation.

(Exo 34:8) Then Moses made haste and bowed him selfe to the earth, and worshipped,

(Exo 34:9) And sayde, O Lord, I pray thee, If I haue founde grace in thy sight, that the Lord woulde nowe goe with vs ( for it is a stiffe necked people) and pardon our iniquitie and our sinne, and take vs for thine inheritance.

(Notes Reference) And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; (b) for it [is] a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance.

(b) Seeing the people are of this nature, the rulers need to call on God that he would always be present with his Spirit.

(Exo 34:10) And he answered, Behold, I will make a couenant before all thy people, and will do marueiles, such as haue not bene done in all the worlde, neyther in all nations: and all the people among whom thou art, shall see the worke of the Lord: for it is a terrible thing that I will do with thee.

(Exo 34:11) Keepe diligently that which I commande thee this day: Beholde, I will cast out before thee the Amorites, and the Canaanites, and the Hittites, and the Perizzites, and the Hiuites, and the Iebusites.

(Exo 34:12) Take heede to thy selfe, that thou make no compact with ye inhabitantes of the land whither thou goest, least they be the cause of ruine among you:

(Notes Reference) Take heed to thyself, lest thou make a covenant with the inhabitants of the land whither thou goest, lest it be for a (c) snare in the midst of thee:

(c) If you follow their wickedness, and pollute yourself with their idolatry.

(Exo 34:13) But yee shall ouerthrowe their altars, and breake their images in pieces, and cut downe their groues,

(Notes Reference) But ye shall destroy their altars, break their images, and cut down their (d) groves:

(d) Which pleasant places they chose for their idols.

(Exo 34:14) (For thou shalt bow downe to none other god, because the Lord, whose Name is Ielous, is a ielous God)

(Exo 34:15) Lest thou make a compact with the inhabitantes of the lande, and when they goe a whoring after their gods, and doe sacrifice vnto their gods, some man call thee, and thou eate of his sacrifice:

(Exo 34:16) And least thou take of their daughters vnto thy sonnes, and their daughters goe a whoring after their gods, and make thy sonnes goe a whoring after their gods.

(Exo 34:17) Thou shalt make thee no gods of metall.

(Notes Reference) Thou shalt make thee no (e) molten gods.

(e) As gold, silver, brass, or anything that is molten: in this is condemned all types idols, no matter what they are made of.

(Exo 34:18) The feast of vnleauened bread shalt thou keepe: seuen dayes shalt thou eate vnleauened bread, as I commanded thee, in ye time of the moneth of Abib: for in the moneth of Abib thou camest out of Egypt.

(Exo 34:19) Euery male, that first openeth the wombe, shalbe mine: also all the first borne of thy flocke shalbe rekoned mine, both of beeues and sheepe.

(Exo 34:20) But ye first of ye asse thou shalt bie out with a lambe: and if thou redeeme him not, then thou shalt breake his necke: all the first borne of thy sonnes shalt thou redeeme, and none shall appeare before me emptie.

(Notes Reference) But the firstling of an ass thou shalt redeem with a lamb: and if thou redeem [him] not, then shalt thou break his neck. All the firstborn of thy sons thou shalt redeem. And none shall appear before me (f) empty.

(f) Without offering something.

(Exo 34:21) Six dayes shalt thou worke, and in the seuenth day thou shalt rest: both in earing time, and in the haruest thou shalt rest.

(Exo 34:22) Thou shalt also obserue the feast of weekes in the time of ye first fruits of wheate haruest, and the feast of gathering fruites in the ende of the yere.

(Notes Reference) And thou shalt observe the feast of weeks, of the firstfruits of wheat harvest, and the feast of ingathering (g) at the year's end.

(g) Which was in September, when the days got shorter, that is, the end of their calendar year.

(Exo 34:23) Thrise in a yere shall all your men children appeare before the Lord Iehouah God of Israel.

(Exo 34:24) For I wil cast out the nations before thee, and enlarge thy coasts, so that no man shall desire thy land, whe thou shalt come vp to appeare before the Lord thy God thrise in the yeere.

(Notes Reference) For I will cast out the nations before thee, and enlarge thy borders: neither shall any man (h) desire thy land, when thou shalt go up to appear before the LORD thy God thrice in the year.

(h) God promises to defend them and theirs, who obey his commandment.

(Exo 34:25) Thou shalt not offer the blood of my sacrifice with leauen, neither shall ought of the sacrifice of the feast of Passeouer be left vnto the morning.

(Exo 34:26) The first ripe fruites of thy land thou shalt bring vnto the house of the Lord thy God: yet shalt thou not seethe a kid in his mothers milke.

(Notes Reference) The first of the firstfruits of thy land thou shalt bring unto the house of the LORD thy God. Thou shalt not (i) seethe a kid in his mother's milk.

(i) See (Exo 23:19; Deu 14:21).

(Exo 34:27) And the Lord said vnto Moses, Write thou these words: for after the tenour of these words I haue made a couenant with thee and with Israel.

(Exo 34:28) So hee was there with the Lord fourtie dayes and fourtie nights, and did neither eat bread nor drinke water: and hee wrote in the Tables the wordes of the couenant, euen the tenne commandements.

(Notes Reference) And he was there with the LORD (k) forty days and forty nights; he did neither eat bread, nor drink water. And he wrote upon the tables the words of the covenant, the ten commandments.

(k) This miracle was to confirm the authority of the law, and should not be followed any more than other miracles.

(Exo 34:29) So when Moses came downe from mount Sinai, the two Tables of the Testimonie were in Moses hande, as hee descended from the mount: (nowe Moses wist not that the skinne of his face shone bright, after that God had talked with him.

(Exo 34:30) And Aaron and all the children of Israel looked vpon Moses, and beholde, the skin of his face shone bright, and they were afraid to come neere him)

(Exo 34:31) But Moses called them: and Aaron and all the chiefe of the congregation returned vnto him: and Moses talked with them.

(Exo 34:32) And afterwarde all the children of Israel came neere, and he charged them with al that the Lord had said vnto him in mount Sinai.

(Exo 34:33) So Moses made an end of comuning with them, and had put a couering vpon his face.

(Exo 34:34) But, when Moses came before the Lord to speake with him, he tooke off the couering vntill he came out: then he came out, and spake vnto the children of Israel that which he was commanded.

(Notes Reference) But when Moses went in (m) before the LORD to speak with him, he took the vail off, until he came out. And he came out, and spake unto the children of Israel [that] which he was commanded.

(m) Which was in the tabernacle of the congregation.

(Exo 34:35) And the children of Israel sawe the face of Moses, howe the skin of Moses face shone bright: therefore Moses put the couering vpon his face, vntill he went to speake with God.

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Passage 2: Psalms 90-91

(Psa 90:1) A prayer of Moses, the man of God. Lord, thou hast bene our habitation from generation to generation.

(Notes Reference) "A Prayer of Moses (a) the man of God." Lord, thou hast been our (b) dwelling place in all generations.

(a) Thus the Scripture refers to the prophets.

(b) You have been as a house and defence to us in all our troubles and travels now this four hundred years.

(Psa 90:2) Before the mountaines were made, and before thou hadst formed the earth, and the world, euen from euerlasting to euerlasting thou art our God.

(Notes Reference) Before the (c) mountains were brought forth, or ever thou hadst formed the earth and the world, even from everlasting to everlasting, thou [art] God.

(c) You have chosen us to be your people before the foundations of the world were laid.

(Psa 90:3) Thou turnest man to destruction: againe thou sayest, Returne, ye sonnes of Adam.

(Notes Reference) Thou (d) turnest man to destruction; and sayest, Return, ye children of men.

(d) Moses by lamenting the frailty and shortness of man's life moves God to pity.

(Psa 90:4) For a thousande yeeres in thy sight are as yesterday when it is past, and as a watch in the night.

(Notes Reference) (e) For a thousand years in thy sight [are but] as yesterday when it is past, and [as] a watch in the night.

(e) Though man thinks his life is long, which is indeed most short, yet though it were a thousand years, yet in God's sight it is as nothing, and as the watch that lasts only three hours.

(Psa 90:5) Thou hast ouerflowed them: they are as a sleepe: in the morning he groweth like the grasse:

(Notes Reference) Thou (f) carriest them away as with a flood; they are [as] a sleep: in the morning [they are] like grass [which] groweth up.

(f) You take them away suddenly as with a flood.

(Psa 90:6) In the morning it florisheth and groweth, but in the euening it is cut downe and withereth.

(Psa 90:7) For we are consumed by thine anger, and by thy wrath are we troubled.

(Notes Reference) For we are (g) consumed by thine anger, and by thy wrath are we troubled.

(g) You called us by the rods to consider the storms of our life and for our sins you shorten our days.

(Psa 90:8) Thou hast set our iniquities before thee, and our secret sinnes in the light of thy countenance.

(Psa 90:9) For all our dayes are past in thine anger: we haue spent our yeeres as a thought.

(Notes Reference) For all our days are passed away in thy wrath: we (h) spend our years as a tale [that is told].

(h) Our days are not only short but miserable as our sins daily provoke your wrath.

(Psa 90:10) The time of our life is threescore yeeres and ten, and if they be of strength, fourescore yeeres: yet their strength is but labour and sorowe: for it is cut off quickly, and we flee away.

(Notes Reference) The days of our years [are] threescore years and ten; and if by reason of strength [they be] (i) fourscore years, yet [is] their strength labour and sorrow; for it is soon cut off, and we fly away.

(i) Meaning according to the common state of life.

(Psa 90:11) Who knoweth the power of thy wrath? for according to thy feare is thine anger.

(Notes Reference) (k) Who knoweth the power of thine anger? even according to thy fear, [so is] thy wrath.

(k) If man's life for the shortness of it is miserable, it is even more so if your wrath is on it, as they who fear you only know.

(Psa 90:12) Teach vs so to nomber our dayes, that we may apply our heartes vnto wisdome.

(Notes Reference) So teach [us] to number our days, that we may apply [our] hearts unto (l) wisdom.

(l) Which is by considering the shortness of our life, and by meditating the heavenly joys.

(Psa 90:13) Returne (O Lord, howe long?) and be pacified toward thy seruants.

(Notes Reference) Return, O LORD, (m) how long? and let it repent thee concerning thy servants.

(m) Meaning, will you be angry?

(Psa 90:14) Fill vs with thy mercie in the morning: so shall we reioyce and be glad all our dayes.

(Psa 90:15) Comfort vs according to the dayes that thou hast afflicted vs, and according to the yeeres that we haue seene euill.

(Psa 90:16) Let thy worke bee seene towarde thy seruants, and thy glory vpon their children.

(Notes Reference) (n) Let thy work appear unto thy servants, and thy glory unto their (o) children.

(n) Even your mercy, which is the chiefest work.

(o) As God's promises belong well to their poverty, as to them, so Moses prays for the posterity.

(Psa 90:17) And let the beautie of the Lord our God be vpon vs, and direct thou the worke of our hands vpon vs, euen direct the worke of our handes.

(Notes Reference) And let the (p) beauty of the LORD our God be upon us: and (q) establish thou the work of our hands upon us; yea, the work of our hands establish thou it.

(p) Meaning, that is was obscured when he ceases to do good to his Church.

(q) For unless you guide us with your Holy Spirit, our enterprises cannot succeed.

(Psa 91:1) Who so dwelleth in the secrete of the most High, shall abide in the shadowe of the Almightie.

(Notes Reference) He that dwelleth in the (a) secret place of the most High shall abide under the shadow of the Almighty.

(a) He who makes God his defence and trust will perceive his protection to be a most sure safeguard.

(Psa 91:2) I will say vnto the Lord, O mine hope, and my fortresse: he is my God, in him will I trust.

(Notes Reference) (b) I will say of the LORD, [He is] my refuge and my fortress: my God; in him will I trust.

(b) Being assured of this protection, he prays to the Lord.

(Psa 91:3) Surely he will deliuer thee from the snare of the hunter, and from the noysome pestilence.

(Notes Reference) Surely he shall deliver thee from the (c) snare of the fowler, [and] from the noisome pestilence.

(c) That is, God's help is most ready for us, whether Satan assails us secretly which he calls a snare, or openly which is here meant by the pestilence.

(Psa 91:4) Hee will couer thee vnder his winges, and thou shalt be sure vnder his feathers: his trueth shall be thy shielde and buckler.

(Notes Reference) He shall cover thee with his feathers, and under his wings shalt thou trust: his (d) truth [shall be thy] shield and buckler.

(d) That is, his faithful keeping of promises to help you in your need.

(Psa 91:5) Thou shalt not be afraide of the feare of the night, nor of the arrowe that flyeth by day:

(Notes Reference) (e) Thou shalt not be afraid for the terror by night; [nor] for the arrow [that] flieth by day;

(e) The care that God has over his is sufficient to defend them from all dangers.

(Psa 91:6) Nor of the pestilence that walketh in the darkenesse: nor of the plague that destroyeth at noone day.

(Psa 91:7) A thousand shall fall at thy side, and tenne thousand at thy right hand, but it shall not come neere thee.

(Psa 91:8) Doubtlesse with thine eyes shalt thou beholde and see the reward of the wicked.

(Notes Reference) Only with thine (f) eyes shalt thou behold and see the reward of the wicked.

(f) The godly will have some experience of God's judgements against the wicked even in this life, but they will see it fully at that day when all things will be revealed.

(Psa 91:9) For thou hast said, The Lord is mine hope: thou hast set the most High for thy refuge.

(Psa 91:10) There shall none euill come vnto thee, neither shall any plague come neere thy tabernacle.

(Psa 91:11) For hee shall giue his Angels charge ouer thee to keepe thee in all thy wayes.

(Notes Reference) (g) For he shall give his angels charge over thee, to keep thee in all thy ways.

(g) God has not appointed one angel to every man, but many to be ministers of his providence to keep and defend his in their calling, which is the way to walk in without tempting God.

(Psa 91:12) They shall beare thee in their handes, that thou hurt not thy foote against a stone.

(Psa 91:13) Thou shalt walke vpon the lyon and aspe: the yong lyon and the dragon shalt thou treade vnder feete.

(Notes Reference) Thou shalt tread upon the lion and adder: the (h) young lion and the dragon shalt thou trample under feet.

(h) You will not only be preserved from all evil, but overcome it whether it is secret or open.

(Psa 91:14) Because he hath loued me, therefore will I deliuer him: I will exalt him because hee hath knowen my Name.

(Notes Reference) (i) Because he hath set his love upon me, therefore will I deliver him: I will set him on high, because he hath known my name.

(i) To assure the faithful of God's protection, he brings in God to confirm the same.

(Psa 91:15) He shall call vpon me, and I wil heare him: I will be with him in trouble: I will deliuer him, and glorifie him.

(Psa 91:16) With long life wil I satisfie him, and shew him my saluation.

(Notes Reference) With (k) long life will I satisfy him, and shew him my salvation.

(k) For he is content with that life that God gives for by death the shortness of this life is recompensed with immortality.

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Passage 3: 1 Corinthians 3

(1Co 3:1) And I could not speake vnto you, brethren, as vnto spirituall men, but as vnto carnall, euen as vnto babes in Christ.

(Notes Reference) And (1) I, brethren, could not speak unto you as unto spiritual, but as unto (a) carnal, [even] as unto babes in Christ.

(1) Having declared the worthiness of heavenly wisdom, and of the Gospel, and having generally condemned the blindness of man's mind, now at length he applies it particularly to the Corinthians, calling them carnal, that is, those in whom the flesh still prevails against the Spirit. And he brings a twofold testimony of it: first, because he had proved them to be such, in so much that he dealt with them as he would with ignorant men, and those who are almost babes in the doctrine of godliness, and second, because they showed indeed by these dissensions, which sprang up by reason of the ignorance of the power of the Spirit, and heavenly wisdom, that they had profited very little or nothing.

(a) He calls them carnal, who are as yet ignorant, and therefore to express it better, he calls them "babes".

(1Co 3:2) I gaue you milke to drinke, and not meat: for yee were not yet able to beare it, neither yet nowe are yee able.

(Notes Reference) I have fed you with milk, and not with (b) meat: for hitherto ye were not (c) able [to bear it], neither yet now are ye able.

(b) Substantial meat, or strong meat.

(c) To be fed by me with substantial meat: therefore as the Corinthians grew up in age, so the apostle nourished them by teaching, first with milk, then with strong meat. The difference was only in the manner of teaching.

(1Co 3:3) For yee are yet carnall: for whereas there is among you enuying, and strife, and diuisions, are ye not carnall, and walke as men?

(Notes Reference) For ye are yet carnal: for whereas [there is] among you envying, and strife, and divisions, are ye not carnal, and walk as (d) men?

(d) Using the tools of man's intellect and judgment.

(1Co 3:4) For when one sayeth, I am Pauls, and another, I am Apollos, are yee not carnall?

(1Co 3:5) Who is Paul then? and who is Apollos, but the ministers by whome yee beleeued, and as the Lord gaue to euery man?

(Notes Reference) (2) Who then is Paul, and who [is] Apollos, but ministers by whom ye believed, even as the Lord gave to every man?

(2) After he has sufficiently reprehended ambitious teachers, and those who foolishly esteemed them, now he shows how the true ministers are to be esteemed, that we do not attribute to them more or less than we ought to do. Therefore he teaches us that they are those by whom we are brought to faith and salvation, but yet as the ministers of God, and such as do nothing of themselves, but God so working by them as it pleases him to furnish them with his gifts. Therefore we do not have to regard or consider what minister it is that speaks, but what is spoken: and we must depend only upon him who speaks by his servants.

(1Co 3:6) I haue planted, Apollos watred, but God gaue the increase.

(Notes Reference) (3) I have planted, Apollos watered; but God gave the increase.

(3) He beautifies the former sentence, with two similarities: first comparing the company of the faithful to a field which God makes fruitful, when it is sown and watered through the labour of his servants. Second, be comparing it to a house, which indeed the Lord builds, but by the hands of his workmen, some of whom he uses in laying the foundation, others in building it up. Now, both these similarities are for this purpose, to show that all things are wholly accomplished only by God's authority and might, so that we must only have an eye to him. Moreover, although God uses some in the better part of the work, we must not therefore condemn others, in respect of them, and much less may we divide or set them apart (as these factious men did) seeing that all of them labour in God's business. They work in such a way, that they serve to finish the very same work, although by a different manner of working, in so much that they all need one another's help.

(1Co 3:7) So then, neither is hee that planteth any thing, neither hee that watreth, but God that giueth the increase.

(1Co 3:8) And he that planteth, and he that watreth, are one, and euery man shall receiue his wages, according to his labour.

(1Co 3:9) For we together are Gods labourers: yee are Gods husbandrie, and Gods building.

(Notes Reference) For we are (e) labourers together with God: ye are God's husbandry, [ye are] God's building.

(e) Serving under him: now they who serve under another do nothing by their own strength, but as it is given them of grace, which grace makes them fit for that service. See (1Co 15:10; 2Co 3:6). All the increase that comes by their labour proceeds from God in such a way that no part of the praise of it may be given to the servant.

(1Co 3:10) According to the grace of God giuen to mee, as a skilfull master builder, I haue laide the foundation, and another buildeth thereon: but let euery man take heede how he buildeth vpon it.

(Notes Reference) According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. (4) But let every man take heed how he buildeth thereupon.

(4) Now he speaks to the teachers themselves, who succeeded him in the church of Corinth, and in this regard to all that were after or will be pastors of congregations, seeing that they succeed into the labour of the apostles, who were planters and chief builders. Therefore he warns them first that they do not persuade themselves that they may build after their own fantasy, that is, that they may propound and set forth anything in the Church, either in matter, or in type of teaching, different from the apostles who were the chief builders.

(1Co 3:11) For other foundation can no man laie, then that which is laied, which is Iesus Christ.

(Notes Reference) (5) For other foundation can no man lay than that is laid, which is Jesus Christ.

(5) Moreover, he shows what this foundation is, that is, Christ Jesus, from whom they may not turn away in the least amount in the building up of this building.

(1Co 3:12) And if any man builde on this foundation, golde, siluer, precious stones, timber, haye, or stubble,

(Notes Reference) (6) Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;

(6) Thirdly he shows that they must take heed that the upper part of the building is answerable to the foundation. That is that admonitions, exhortations, and whatever pertains to the edifying of the flock, is answerable to the doctrine of Christ, in the matter as well as in form. This doctrine is compared to gold, silver, and precious stones: of which material Isaiah also and John in the Revelation build the heavenly city. And to these are the opposites, wood, hay, stubble, that is to say, curious and vain questions or decrees: and to be short, all the type of teaching which serves to vain show. For false doctrines, of which he does not speak here, are not correctly said to be built upon this foundation, unless perhaps in show only.

(1Co 3:13) Euery mans worke shalbe made manifest: for the day shall declare it, because it shalbe reueiled by the fire: and the fire shall trie euery mans worke of what sort it is.

(Notes Reference) (7) Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.

(7) He testifies, as indeed it truly is, that all are not good builders, not even all of those who stand upon this one and only foundation. However, this work of evil builders, he says, stands for a season, yet it will not always deceive, because the light of the truth appearing at length, as day, will dissolve this darkness, and show what it is. And as that stuff is tried by the fire, whether it is good or not, so will God in his time, by the touch of his Spirit and word, try all buildings, and so will it come to pass, that those which are found pure and sound, will still continue so, to the praise of the workmen. But they that are otherwise will be consumed and vanish away, and so will the workman be frustrated of the hope of his labour, who pleased himself in a thing of nothing.

(1Co 3:14) If any mans worke, that he hath built vpon, abide, he shall receiue wages.

(1Co 3:15) If any mans worke burne, he shall lose, but he shalbe saued himselfe: neuerthelesse yet as it were by the fire.

(Notes Reference) If any man's work shall be burned, he shall suffer loss: but (8) he himself shall be saved; yet so as by fire.

(8) He does not take away the hope of salvation from the unskilful and foolish builders, who hold fast the foundation, of which sort were those rhetoricians, rather than the pastors of Corinth. However, he adds an exception, that they must nonetheless suffer this trial of their work, and also abide the loss of their vain labours.

(1Co 3:16) Knowe ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you?

(Notes Reference) (9) Know ye not that ye are the temple of God, and [that] the Spirit of God dwelleth in you?

(9) Continuing still in the metaphor of building, he teaches us that this ambition is not only vain, but also sacrilegious: for he says that the Church is as it were the Temple of God, which God has as it were consecrated to himself by his Spirit. Then turning himself to these ambitious men, he shows that they profane the Temple of God, because those vain arts in which they please themselves so much are, as he teaches, many pollutions of the holy doctrine of God, and the purity of the Church. This wickedness will not go unpunished.

(1Co 3:17) If any man destroy the Temple of God, him shall God destroy: for the Temple of God is holy, which ye are.

(Notes Reference) If any man (f) defile the temple of God, him shall God destroy; for the temple of God is holy, which [temple] ye are.

(f) Defiles it and makes it unclean, being holy: and surely they do defile it, by Paul's judgment, who by fleshly eloquence defile the purity of the Gospel.

(1Co 3:18) Let no man deceiue himselfe: If any man among you seeme to be wise in this world, let him be a foole, that he may be wise.

(Notes Reference) (10) Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise.

(10) He concludes by the opposite, that they profess pure wisdom in the Church of God, who refuse and cast away all those vanities of men. Further, if they are mocked by the world, it is sufficient for them that they are wise according to the wisdom of God, and as he will have them to be wise.

(1Co 3:19) For the wisdome of this worlde is foolishnesse with God: for it is written, He catcheth the wise in their owne craftinesse.

(Notes Reference) For the wisdom of this world is foolishness with God. For it is written, He (g) taketh the wise in their own craftiness.

(g) Be they ever so crafty, yet the Lord will take them when he will discover their treachery.

(1Co 3:20) And againe, The Lord knoweth that the thoughtes of the wise be vaine.

(1Co 3:21) Therefore let no man reioyce in men: for all things are yours.

(Notes Reference) (11) Therefore let no man (h) glory in men. For all things are (i) yours;

(11) He returns to the proposition of the second verse, first warning the hearers, that from now on they do not esteem as lords those whom God has appointed to be ministers and not lords of their salvation. This is done by those that depend upon men, and not upon God that speaks by them.

(h) Please himself.

(i) Helps, appointed for your benefit.

(1Co 3:22) Whether it be Paul, or Apollos, or Cephas, or the world, or life, or death: whether they be things present, or thinges to come, euen all are yours,

(Notes Reference) Whether Paul, or Apollos, or Cephas, or the (12) world, or life, or death, or things present, or things to come; all are yours;

(12) He passes from the persons to the things themselves, that his argument may be more forcible. Indeed, he ascends from Christ to the Father, to show that we rest ourselves not in Christ himself, in that he is man, but because he carries us up even to the Father, as Christ witnesses of himself everywhere that he was sent by his Father, that by this band we may be all united with God himself.

(1Co 3:23) And ye Christes, and Christ Gods.