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Passage 1: Exodus 36

(Exo 36:1) Then wrought Bezaleel, and Aholiab, and all cunning men, to whome the Lord gaue wisedome, and vnderstanding, to knowe howe to worke all maner worke for the seruice of the Sanctuarie, according to all that the Lord had commanded.

(Notes Reference) Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the LORD put wisdom and understanding to know how to work all manner of work for the service of the (a) sanctuary, according to all that the LORD had commanded.

(a) By the sanctuary he means all the tabernacle.

(Exo 36:2) For Moses had called Bezaleel, and Aholiab, and all the wise hearted men, in whose heartes the Lord had giuen wisedome, euen as many as their hearts encouraged to come vnto that worke to worke it.

(Exo 36:3) And they receiued of Moses all the offering which the children of Israel had brought for the worke of the seruice of the Sanctuary, to make it: also they brought still vnto him free giftes euery morning.

(Notes Reference) And they received of Moses all the offering, which the children of Israel had brought for the work of the service of the sanctuary, to make it [withal]. And (b) they brought yet unto him free offerings every morning.

(b) Meaning, the Israelites.

(Exo 36:4) So all the wise men, that wrought all the holy worke, came euery man from his worke which they wrought,

(Exo 36:5) And spake to Moses, saying, The people bring too much, and more then ynough for the vse of the worke, which the Lord hath commanded to be made.

(Notes Reference) And they spake unto Moses, saying, The people bring (c) much more than enough for the service of the work, which the LORD commanded to make.

(c) A rare example and notable to see the people so ready to serve God with their goods.

(Exo 36:6) Then Moses gaue a commandement, and they caused it to be proclaymed throughout the hoste, saying, Let neither man nor woman prepare any more worke for the oblation of the Sanctuarie. So the people were stayed from offring.

(Exo 36:7) For the stuffe they had, was sufficient for all the worke to make it, and too much.

(Exo 36:8) All the cunning men therefore among the workemen, made for the Tabernacle ten curtaines of fine twined linnen, and of blewe silke, and purple, and skarlet: Cherubims of broydred worke made they vpon them.

(Notes Reference) And every wise hearted man among them that wrought the work of the tabernacle made ten curtains [of] fine twined linen, and blue, and purple, and scarlet: [with] (d) cherubims of cunning work made he them.

(d) Which were little pictures with wings in the form of children.

(Exo 36:9) The length of one curtaine was twentie and eight cubits, and the breadth of one curtaine foure cubites: and the curtaines were all of one cise.

(Exo 36:10) And he coupled fiue curtaines together, and other fiue coupled he together.

(Exo 36:11) And he made strings of blewe silke by the edge of one curtaine, in the seluedge of the coupling: likewise he made on the side of the other curtaine in the seluedge in the second coupling.

(Exo 36:12) Fiftie strings made he in the one curtaine, and fiftie strings made he in the edge of the other curtaine, which was in the second coupling: the strings were set one against another.

(Exo 36:13) After, he made fiftie taches of golde, and coupled the curtaines one to another with the taches: so was it one Tabernacle.

(Exo 36:14) Also he made curtaines of goates heare for the couering vpon the Tabernacle: he made them to the nomber of eleuen curtaines.

(Exo 36:15) The length of one curtaine had thirtie cubites, and the bredth of one curtaine foure cubites: the eleuen curtaines were of one cise.

(Exo 36:16) And hee coupled fiue curtaines by themselues, and sixe curtaines by themselues:

(Exo 36:17) Also he made fiftie strings vpon the edge of one curtaine in the seluedge in the coupling, and fiftie strings made hee vpon the edge of the other curtaine in the second coupling.

(Exo 36:18) He made also fiftie taches of brasse to couple the couering that it might be one.

(Exo 36:19) And he made a couering vpon the pauilion of rams skinnes dyed red, and a couering of badgers skinnes aboue.

(Notes Reference) And he made a (e) covering for the tent [of] rams' skins dyed red, and a covering [of] badgers' skins above [that].

(e) These two were above the covering of goat's hair.

(Exo 36:20) Likewise he made the boards for the Tabernacle, of Shittim wood to stand vp.

(Notes Reference) And he made boards for the tabernacle [of] shittim wood, (f) standing up.

(f) And to bear up the curtains of the tabernacle.

(Exo 36:21) The length of a board was ten cubites, and the bredth of one board was a cubite, and an halfe.

(Exo 36:22) One board had two tenons, set in order as the feete of a ladder, one against another: thus made he for all the boardes of the Tabernacle.

(Exo 36:23) So he made twentie boardes for the South side of the Tabernacle, euen full South.

(Exo 36:24) And fourtie sockets of siluer made he vnder the twentie boardes, two sockets vnder one board for his two tenons, and two sockets vnder another board for his two tenons.

(Exo 36:25) Also for the other side of the Tabernacle toward the North, he made twentie boards,

(Exo 36:26) And their fourtie sockets of siluer, two sockets vnder one board, and two sockets vnder another boarde.

(Exo 36:27) Likewise toward the Westside of the Tabernacle he made sixe boardes.

(Notes Reference) And for the sides of the tabernacle (g) westward he made six boards.

(g) Or, toward the Mediterranean Sea, west of Jerusalem,

(Exo 36:28) And two boardes made he in the corners of the Tabernacle, for either side,

(Exo 36:29) And they were ioyned beneath, and likewise were made sure aboue with a ring: thus he did to both in both corners.

(Exo 36:30) So there were eight boards and their sixteene sockets of siluer, vnder euery board two sockets.

(Exo 36:31) After, he made barres of Shittim wood, fiue for the boards in ye one side of ye Tabernacle,

(Exo 36:32) And fiue barres for the boardes in the other side of the Tabernacle, and fiue barres for the boards of the Tabernacle on the side toward the West.

(Exo 36:33) And he made the middest barre to shoote through the boards, from the one end to ye other.

(Exo 36:34) He ouerlayd also the boards with gold, and made their rings of gold for places for the barres, and couered the barres with golde.

(Exo 36:35) Moreouer he made a vaile of blew silke, and purple, and of skarlet, and of fine twined linen: with Cherubims of broydred worke made he it:

(Notes Reference) And he made a (h) vail [of] blue, and purple, and scarlet, and fine twined linen: [with] cherubims made he it of cunning work.

(h) Which was between the sanctuary and the holiest of holies.

(Exo 36:36) And made thereunto foure pillars of Shittim, and ouerlayd them with golde: whose hookes were also of golde, and hee cast for them foure sockets of siluer.

(Exo 36:37) And he made an hanging for the Tabernacle doore, of blew silke, and purple, and skarlet, and fine twined linnen, and needle worke,

(Notes Reference) And he made an (i) hanging for the tabernacle door [of] blue, and purple, and scarlet, and fine twined linen, of needlework;

(i) Which was between the court and the sanctuary.

(Exo 36:38) And the fiue pillars of it with their hookes, and ouerlayde their chapiters and their filets with golde, but their fiue sockets were of brasse.

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Passage 2: Psalms 94-95

(Psa 94:1) O Lord God the auenger, O God the auenger, shewe thy selfe clearely.

(Notes Reference) O LORD God, to whom (a) vengeance belongeth; O God, to whom vengeance belongeth, (b) shew thyself.

(a) Whose office it is to take vengeance on the wicked.

(b) Show by effect that you are judge of the world to punish the wicked.

(Psa 94:2) Exalt thy selfe, O Iudge of the worlde, and render a reward to the proude.

(Psa 94:3) Lord how long shall the wicked, how long shall the wicked triumph?

(Notes Reference) LORD, how long shall the wicked, how long shall the wicked (c) triumph?

(c) That is, brag of their cruelty and oppression, or esteem themselves above all others.

(Psa 94:4) They prate and speake fiercely: all the workers of iniquitie vaunt themselues.

(Psa 94:5) They smite downe thy people, O Lord, and trouble thine heritage.

(Notes Reference) They (d) break in pieces thy people, O LORD, and afflict thine heritage.

(d) Seeing the Church was then so sore oppressed, it ought not to seem strange to us, if we see it so now, and therefore we must call to God, to take our cause in hand.

(Psa 94:6) They slay the widowe and the stranger, and murder the fatherlesse.

(Psa 94:7) Yet they say, The Lord shall not see: neither will the God of Iaakob regard it.

(Notes Reference) (e) Yet they say, The LORD shall not see, neither shall the God of Jacob regard [it].

(e) He shows that they are desperate in malice, as they did not fear God, but gave themselves wholly to do wickedly.

(Psa 94:8) Vnderstande ye vnwise among the people: and ye fooles, when will ye be wise?

(Psa 94:9) Hee that planted the eare, shall hee not heare? or he that formed the eye, shall he not see?

(Notes Reference) He that (f) planted the ear, shall he not hear? he that formed the eye, shall he not see?

(f) He shows that it is impossible, but God should hear, see, and understand their wickedness.

(Psa 94:10) Or he that chastiseth the nations, shall he not correct? hee that teacheth man knowledge, shall he not knowe?

(Notes Reference) He that chastiseth the (g) heathen, shall not he correct? he that teacheth man knowledge, [shall not he know]?

(g) If God punishes whole nations for their sins, it is mere folly for any one man or else a few to think that God will spare them.

(Psa 94:11) The Lord knoweth the thoughtes of man, that they are vanitie.

(Psa 94:12) Blessed is the man, whom thou chastisest, O Lord, and teachest him in thy Lawe,

(Notes Reference) Blessed [is] the man whom thou (h) chastenest, O LORD, and teachest him out of thy law;

(h) God has care over his, and chastised them for their own good, that they should not perish for ever with the wicked.

(Psa 94:13) That thou mayest giue him rest from the dayes of euill, whiles the pitte is digged for the wicked.

(Psa 94:14) Surely the Lord will not faile his people, neither will he forsake his inheritance.

(Psa 94:15) For iudgement shall returne to iustice, and all the vpright in heart shall follow after it.

(Notes Reference) But (i) judgment shall return unto righteousness: and all the upright in heart shall follow it.

(i) God will restore the state and government of things to their right use, and then the godly will follow him cheerfully.

(Psa 94:16) Who will rise vp with me against the wicked? or who will take my part against the workers of iniquitie?

(Psa 94:17) If the Lord had not holpen me, my soule had almost dwelt in silence.

(Notes Reference) Unless the LORD [had been] my (k) help, my soul had almost dwelt in silence.

(k) He complains of them who would not help him to resist the enemies, yet was assured that God's help would not fail.

(Psa 94:18) When I said, My foote slideth, thy mercy, O Lord, stayed me.

(Notes Reference) When I said, (l) My foot slippeth; thy mercy, O LORD, held me up.

(l) When I thought there was no way but death.

(Psa 94:19) In the multitude of my thoughts in mine heart, thy comfortes haue reioyced my soule.

(Notes Reference) In the multitude of my (m) thoughts within me thy comforts delight my soul.

(m) In my trouble and distress I always found your present help.

(Psa 94:20) Hath the throne of iniquitie fellowship with thee, which forgeth wrong for a Lawe?

(Notes Reference) Shall the throne of iniquity have (n) fellowship with thee, which frameth mischief by a law?

(n) Though the wicked judges pretend justice in oppressing the Church, yet they do not have the authority of God.

(Psa 94:21) They gather them together against the soule of the righteous, and condemne the innocent blood.

(Psa 94:22) But the Lord is my refuge, and my God is the rocke of mine hope.

(Psa 94:23) And hee will recompence them their wickednes, and destroy them in their owne malice: yea, the Lord our God shall destroy them.

(Notes Reference) And he shall bring upon them their own iniquity, and shall (o) cut them off in their own wickedness; [yea], the LORD our God shall cut them off.

(o) It is a great token of God's judgment when the purpose of the wicked is broken, but most, when they are destroyed in their own malice.

(Psa 95:1) Come, let vs reioyce vnto the Lord: let vs sing aloude vnto the rocke of our saluation.

(Notes Reference) O come, let us sing unto the LORD: let us make a (a) joyful noise to the rock of our salvation.

(a) He shows that God's service stands not in dead ceremonies, but chiefly in the sacrifice of praise and thanksgiving.

(Psa 95:2) Let vs come before his face with praise: let vs sing loude vnto him with Psalmes.

(Psa 95:3) For the Lord is a great God, and a great King aboue all gods.

(Notes Reference) For the LORD [is] a great God, and a great King above all (b) gods.

(b) Even the angels (who in respect to men are thought as gods) are nothing in his sight, much less the idols, which man's brain invents.

(Psa 95:4) In whose hande are the deepe places of the earth, and the heightes of the mountaines are his:

(Notes Reference) In his hand [are] the deep places of the earth: the (c) strength of the hills [is] his also.

(c) All things are governed by his providence.

(Psa 95:5) To whome the Sea belongeth: for hee made it, and his handes formed the dry land.

(Psa 95:6) Come, let vs worship and fall downe, and kneele before the Lord our maker.

(Notes Reference) O come, let us (d) worship and bow down: let us kneel before the LORD our maker.

(d) By these three words he signifies one thing: meaning that they must wholly give themselves to serve God.

(Psa 95:7) For he is our God, and we are the people of his pasture, and the sheepe of his hande: to day, if ye will heare his voyce,

(Notes Reference) For he [is] our God; and we [are] the people of his pasture, and the sheep of his (e) hand. To day if ye will hear his voice,

(e) That is, the flock whom he governs with his own hand. He shows how they are God's flock, that is, if they hear his voice.

(Psa 95:8) Harden not your heart, as in Meribah, and as in the day of Massah in the wildernesse.

(Notes Reference) (f) Harden not your heart, as in the provocation, [and] as [in] the day of temptation in the wilderness:

(f) By the contemning of God's word.

(Psa 95:9) Where your fathers tempted me, proued me, though they had seene my worke.

(Psa 95:10) Fourtie yeeres haue I contended with this generation, and said, They are a people that erre in heart, for they haue not knowen my wayes.

(Notes Reference) Forty years long was I grieved with [this] generation, and said, It [is] a people that do (g) err in their heart, and they have not known my ways:

(g) They were without judgment and reason.

(Psa 95:11) Wherefore I sware in my wrath, saying, Surely they shall not enter into my rest.

(Notes Reference) Unto whom I sware in my wrath that they should not enter into (h) my rest.

(h) That is, into the land of Canaan, where he promised them rest.

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Passage 3: 1 Corinthians 6

(1Co 6:1) Dare any of you, hauing businesse against an other, be iudged vnder the vniust, and not vnder the Saintes?

(Notes Reference) Dare (1) (a) any of you, having a matter against another, go to law (b) before the unjust, (2) and not before the saints?

(1) The third question is of civil judgments. Whether it is lawful for one of the faithful to draw another of the faithful before the judgment seat of an infidel? He answers that is not lawful because it is an offence for the faithful to do this, for it is not evil in itself that a matter be brought before the judgment seat, even of an infidel.

(a) As if he said, "Have you become so impudent, that you are not ashamed to make the Gospel a laughing stock to profane men?"

(b) Before the unjust. (2) He adds that he does not forbid that one neighbour may go to law with another, if need so require, but yet under holy judges.

(1Co 6:2) Doe ye not knowe, that the Saintes shall iudge the worlde? If the worlde then shalbe iudged by you, are ye vnworthie to iudge the smallest matters?

(Notes Reference) (3) Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters?

(3) He gathers by a comparison that the faithful cannot seek to be judged by infidels, without great injury done to the saints, seeing that God himself will make the saints judges of the world, and of the devils, with his Son Christ. Much more ought they to judge these light and final causes which may be by equity, and good conscience determined.

(1Co 6:3) Knowe ye not that we shall iudge the Angels? howe much more, things that perteine to this life?

(1Co 6:4) If then ye haue iudgements of things perteining to this life, set vp them which are least esteemed in the Church.

(Notes Reference) (4) If then ye have (c) judgments of things pertaining to this life, set them to judge who are (d) least esteemed in the church.

(4) The conclusion, in which he prescribes a remedy for this wrong: that is, if they end their private affairs between themselves by chosen arbiters out of the Church: for which matter and purpose, the least of you, he says, is sufficient. Therefore he does not condemn judgment seats, but shows what is expedient for the circumstance of the time, and that without any diminishing of the right of the magistrate. For he does not speak of judgments, which are practised between the faithful and the infidels, neither of public judgments, but of controversies which may be ended by private arbiters.

(c) Courts and places of judgments.

(d) Even the most abject among you.

(1Co 6:5) I speake it to your shame. Is it so that there is not a wise man among you? no not one, that can iudge betweene his brethren?

(Notes Reference) (5) I speak to your shame. Is it so, that there is not a wise man among you? no, not one that shall be able to judge between his brethren?

(5) He applies the general proposition to a particular, always calling them back to this, to take away from them the false opinion of their own excellency from where all these evils sprang.

(1Co 6:6) But a brother goeth to law with a brother, and that vnder the infidels.

(1Co 6:7) Nowe therefore there is altogether infirmitie in you, in that yee goe to lawe one with another: why rather suffer ye not wrong? why rather susteine yee not harme?

(Notes Reference) (6) Now therefore there is utterly a (e) fault among you, because ye go to law one with another. (7) Why do ye not rather take wrong? why do ye not rather [suffer yourselves to] be defrauded?

(6) Now he goes further also, and even though by granting them private arbiters out of the congregation of the faithful, he does not simply condemn, but rather establishes private judgments, so that they are exercise without offence. Yet he shows that if they were such as they ought to be, and as it were to be wished, they should not need to use that remedy either.

(e) A weakness of mind which is said to be in those that allow themselves to be overcome by their lusts, and it is a fault that differs greatly from temperance and moderation: so that he nips those who could not endure an injury done to them. (7) This pertains chiefly to the other part of the reprehension, that is, that they went to law even under infidels, whereas they should rather have suffered any loss, than to have given that offence. But yet this is generally true, that we ought rather to depart from our right, than try the uttermost of the law hastily, and upon an affection to revenge an injury. But the Corinthians cared for neither, and therefore he says that they must repent, unless they will be shut out of the inheritance of God.

(1Co 6:8) Nay, yee your selues doe wrong, and doe harme, and that to your brethren.

(1Co 6:9) Knowe yee not that the vnrighteous shall not inherite the kingdome of God? Be not deceiued: neither fornicatours, nor idolaters, nor adulterers, nor wantons, nor buggerers,

(Notes Reference) Know ye not that the unrighteous shall not inherit the kingdom of God? (8) Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind,

(8) Now he prepares himself to pass over to the fourth treatise of this epistle, which concerns other matters, concerning this matter first, how men may well use a woman or not. And this question has three parts: fornication, matrimony, and a single life. As for fornication, he utterly condemns it. And marriage he commands to some, as a good and necessary remedy for them: to others he leaves is free. And others he dissuades from it, not as unlawful, but as inconvenient, and that not without exception. As for singleness of life (under which also I comprehend virginity) he enjoins it to no man: yet he persuades men to it, but not for itself, but for another respect, neither to all men, nor without exception. And being about to speak against fornication, he begins with a general reprehension of those vices, with which that rich and riotous city most abounded: warning and teaching them earnestly, that repentance is inseparable joined with forgiveness of sins, and sanctification with justification.

(1Co 6:10) Nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners shall inherite the kingdome of God.

(1Co 6:11) And such were some of you: but yee are washed, but yee are sanctified, but yee are iustified in the Name of the Lord Iesus, and by the Spirit of our God.

(Notes Reference) And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the (f) name of the Lord Jesus, and by the Spirit of our God.

(f) In Jesus.

(1Co 6:12) All thinges are lawfull vnto mee, but all thinges are not profitable. I may doe all things, but I will not be brought vnder the power of any thing.

(Notes Reference) (9) (g) All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the (h) power of any.

(9) Secondly, he shows that the Corinthians offend in small matters. First, because they abused them. Next, because they used indifferent things, without any discretion, seeing the use of them ought to be brought to the rule of charity. And that he does not use them correctly, who immoderately abuses them, and so becomes a slave to them.

(g) Whatever: but this general word must be restrained to things that are indifferent.

(h) He is in subjection to things that are indifferent, whoever he is that thinks he may not be without them. And this is a flattering type of slavery under a pretence of liberty, which seizes upon such men.

(1Co 6:13) Meates are ordeined for the bellie, and the belly for the meates: but God shall destroy both it, and them. Nowe the bodie is not for fornication, but for the Lord, and the Lord for the bodie.

(Notes Reference) (10) Meats for the belly, and the belly for meats: but God shall destroy both it and them. Now the body [is] not for fornication, but for the Lord; and the Lord for the body.

(10) Secondly, because they counted many things as indifferent which were of themselves unlawful, as fornication, which they numbered among mere natural and lawful desires, as well as food and drink. Therefore the apostle shows that they are utterly unlike: for foods, he says, were made for the necessary use of man's life which is not perpetual: for both foods, and all this manner of nourishing, are quickly abolished. But we must not so think of the uncleanness of fornication, for which the body is not made, but on the other hand is ordained to purity, as appears by this, that is consecrated to Christ, even as Christ also is given us by his Father to enliven our bodies with that power with which he also rose again.

(1Co 6:14) And God hath also raised vp the Lord, and shall raise vs vp by his power.

(1Co 6:15) Knowe yee not, that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

(Notes Reference) (11) Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make [them] the members of an harlot? God forbid.

(11) A declaration of the former argument by opposites, and the application of it.

(1Co 6:16) Doe ye not knowe, that he which coupleth himselfe with an harlot, is one body? for two, sayeth he, shalbe one flesh.

(Notes Reference) (12) What? know ye not that he which is joined to an harlot is one body? for (i) two, saith he, shall be one flesh.

(12) A proof of the same argument: a harlot and Christ are completely contrary, so are the flesh and the Spirit. Therefore he that is one with a harlot (which is done by sexual intercourse with their bodies) cannot be one with Christ, which unity is pure and spiritual.

(i) Moses does not speak these words about fornication, but about marriage: but seeing that fornication is the corruption of marriage, and both of them are a carnal and fleshly copulation, we cannot say that the apostle abuses his testimony. Again, Moses does not have this word "two", but it is very well expressed both here and in (Mat 19:5), because he speaks only of man and wife: whereupon the opinion of those that vouch it to be lawful to have many wives is overthrown: for he that companies with many, is broken as it were into many parts.

(1Co 6:17) But hee that is ioyned vnto the Lord, is one spirite.

(1Co 6:18) Flee fornication: euery sinne that a man doeth, is without the bodie: but hee that committeth fornication, sinneth against his owne bodie.

(Notes Reference) (13) Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body.

(13) Another argument why fornication is to be avoided, because it defiles the body with a peculiar type of filthiness.

(1Co 6:19) Knowe yee not, that your body is the temple of the holy Ghost, which is in you, whom ye haue of God? and yee are not your owne.

(Notes Reference) (14) What? know ye not that your body is the temple of the Holy Ghost [which is] in you, which ye have of God, and (15) ye are not your own?

(14) The third argument: because a fornicator is sacrilegious, because our bodies are consecrated to God.

(15) The fourth argument: because we are not our own men, to give ourselves to any other, much less to Satan and the flesh, seeing that God himself has bought us, and that with a great price, to the end that both in body and soul, we should serve to his glory.

(1Co 6:20) For yee are bought for a price: therefore glorifie God in your bodie, and in your spirit: for they are Gods.