Read Scripture In A Year: February 24

Passage 1: Exodus 37

(Exo 37:1) After this, Bezaleel made the Arke of Shittim wood, two cubites and an halfe long and a cubite and an halfe broade, and a cubite and an halfe hie:

(Exo 37:2) And ouerlayde it with fine golde within and without, and made a crowne of golde to it rounde about,

(Notes Reference) And he overlaid it with pure gold within and without, and made a (a) crown of gold to it round about.

(a) Like battlements.

(Exo 37:3) And cast for it foure rings of golde for the foure corners of it: that is, two rings for the one side of it, and two rings for the other side thereof.

(Exo 37:4) Also he made barres of Shittim wood, and couered them with golde,

(Exo 37:5) And put the barres in the rings by the sides of the Arke, to beare the Arke.

(Exo 37:6) And he made the Merciseate of pure golde: two cubites and an halfe was the length thereof, and one cubite and an halfe the breadth thereof.

(Exo 37:7) And he made two Cherubims of gold, vpon the two endes of the Merciseate: euen of worke beaten with the hammer made he them.

(Exo 37:8) One Cherub on the one ende, and another Cherub on the other ende: of the Merciseate made he the Cherubims, at ye two endes thereof.

(Notes Reference) One cherub on the end on this side, and another cherub on the [other] end on that side: out (b) of the mercy seat made he the cherubims on the two ends thereof.

(b) Of the same material that the mercyseat was.

(Exo 37:9) And the Cherubims spread out their wings on hie, and couered the Merciseat with their wings, and their faces were one towards another: towarde the Merciseat were the faces of the Cherubims.

(Exo 37:10) Also he made ye Table of Shittim wood: two cubites was the length thereof, and a cubite the breadth thereof, and a cubite and an halfe the height of it.

(Exo 37:11) And hee ouerlayde it with fine golde, and made thereto a crowne of golde round about.

(Exo 37:12) Also he made thereto a border of an hand breadth round about, and made vpon the border a crowne of golde round about.

(Exo 37:13) And he cast for it foure rings of gold, and put the rings in the foure corners that were in the foure feete thereof.

(Exo 37:14) Against the border were the rings, as places for the barres to beare the Table.

(Exo 37:15) And he made the barres of Shittim wood, and couered them with golde to beare the Table.

(Exo 37:16) Also he made the instruments for the Table of pure golde: dishes for it, and incense cuppes for it, and goblets for it, and couerings for it, wherewith it should be couered.

(Exo 37:17) Likewise he made the Candlesticke of pure golde: of worke beaten out with the hammer made he the Candlesticke: and his shaft, and his branche, his bolles, his knops, and his floures were of one piece.

(Exo 37:18) And sixe branches came out of the sides thereof: three branches of the Candlesticke out of the one side of it, and three branches of the Candlesticke out of the other side of it.

(Exo 37:19) In one branche three bolles made like almondes, a knop and a floure: and in another branch three bolles made like almondes, a knop and a floure: and so throughout the sixe branches that proceeded out of the Candlesticke.

(Exo 37:20) And vpon the Candlesticke were foure bolles after the facion of almondes, the knoppes thereof and the floures thereof:

(Exo 37:21) That is, vnder euery two branches a knop made thereof, and a knop vnder the second branch thereof, and a knop vnder the thirde branche thereof, according to the sixe branches comming out of it.

(Exo 37:22) Their knops and their branches were of the same: it was all one beaten worke of pure gold.

(Exo 37:23) And he made for it seuen lampes with the snuffers, and snufdishes thereof of pure golde.

(Exo 37:24) Of a talent of pure golde made he it with all the instruments thereof.

(Notes Reference) [Of] a (c) talent of pure gold made he it, and all the vessels thereof.

(Exo 37:25) Furthermore he made the perfume altar of Shittim wood: the length of it was a cubite, and the breadth of it a cubite (it was square) and two cubites hie, and the hornes thereof were of ye same.

(Exo 37:26) And he couered it with pure gold, both the top and the sides thereof rounde about, and the hornes of it, and made vnto it a crowne of golde round about.

(Exo 37:27) And he made two rings of gold for it, vnder the crowne thereof in the two corners of the two sides thereof, to put barres in for to beare it therewith.

(Exo 37:28) Also he made the barres of Shittim wood, and ouerlayde them with golde.

(Exo 37:29) And he made the holy anointing oyle, and the sweete pure incense after ye apothecaries arte.

Passage 2: Psalms 96-99

(Psa 96:1) Sing vnto the Lord a newe song: sing vnto the Lord, all the earth.

(Notes Reference) O sing (a) unto the LORD a new song: sing unto the LORD, all the earth.

(a) The prophet shows that the time will come, that all nations will have opportunity to praise the Lord for the revealing of his gospel.

(Psa 96:2) Sing vnto the Lord, and prayse his Name: declare his saluation from day to day.

(Psa 96:3) Declare his glory among all nations, and his wonders among all people.

(Psa 96:4) For the Lord is great and much to be praysed: he is to be feared aboue all gods.

(Notes Reference) For the LORD [is] (b) great, and greatly to be praised: he [is] to be feared above all gods.

(b) Seeing he will reveal himself to all nations contrary to their own expectation, they should all worship him contrary to their own imaginations, and only as he has appointed.

(Psa 96:5) For all the gods of the people are idoles: but the Lord made the heauens.

(Notes Reference) For all the gods of the nations [are] idols: but the LORD (c) made the heavens.

(Psa 96:6) Strength and glory are before him: power and beautie are in his Sanctuarie.

(Notes Reference) (d) Honour and majesty [are] before him: strength and beauty [are] in his sanctuary.

(d) God cannot be known but by his strength and glory, the signs of which appear in his sanctuary.

(Psa 96:7) Giue vnto the Lord, ye families of the people: giue vnto the Lord glory and power.

(Notes Reference) Give unto the LORD, O ye kindreds of the people, give unto the LORD glory and (e) strength.

(e) As by experience you see that it is only due to him.

(Psa 96:8) Giue vnto the Lord the glory of his Name: bring an offering, and enter into his courtes.

(Notes Reference) Give unto the LORD the glory [due unto] his name: bring (f) an offering, and come into his courts.

(f) By offering up yourselves wholly to God, declare that you worship him only.

(Psa 96:9) Worship the Lord in the glorious Sanctuarie: tremble before him all the earth.

(Psa 96:10) Say among the nations, The Lord reigneth: surely the world shalbe stable, and not moue, and he shall iudge the people in righteousnesse.

(Notes Reference) Say among the (g) heathen [that] the LORD reigneth: the world also shall be established that it shall not be moved: he shall judge the people (h) righteously.

(g) He prophecies that the Gentiles will be partakers with the Jews of God's promise.

(h) He will regenerate them anew with his Spirit, and restore them to the image of God.

(Psa 96:11) Let the heauens reioyce, and let the earth be glad: let the sea roare, and all that therein is.

(Psa 96:12) Let the field be ioyfull, and all that is in it: let all the trees of the wood then reioyce

(Notes Reference) Let the field be joyful, and all that [is] therein: then shall all the (i) trees of the wood rejoice

(i) If the insensible creatures will have reason to rejoice when God appears, much more we, from whom he has taken malediction and sin.

(Psa 96:13) Before the Lord: for he commeth, for he cometh to iudge the earth: he wil iudge the world with righteousnes, and the people in his trueth.

(Psa 97:1) The Lord reigneth: let the earth reioyce: let the multitude of the yles be glad.

(Notes Reference) The (a) LORD reigneth; let the earth rejoice; let the (b) multitude of isles be glad [thereof].

(a) He shows that where God reigns, there is all happiness and spiritual joy.

(b) For the gospel will not only be preached in Judea, but through all isles and countries.

(Psa 97:2) Cloudes and darkenes are round about him: righteousnesse and iudgement are the foundation of his throne.

(Notes Reference) (c) Clouds and darkness [are] round about him: righteousness and judgment [are] the habitation of his throne.

(Psa 97:3) There shall goe a fire before him, and burne vp his enemies round about.

(Psa 97:4) His lightnings gaue light vnto the worlde: the earth sawe it and was afraide.

(Notes Reference) His lightnings enlightened the world: the earth saw, and (d) trembled.

(d) This fear does not bring the wicked to true obedience, but makes them run away from God.

(Psa 97:5) The mountaines melted like waxe at the presence of the Lord, at the presence of the Lord of the whole earth.

(Psa 97:6) The heauens declare his righteousnes, and all the people see his glory.

(Psa 97:7) Confounded be all they that serue grauen images, and that glory in idoles: worship him all ye gods.

(Notes Reference) (e) Confounded be all they that serve graven images, that boast themselves of idols: worship him, (f) all [ye] gods.

(e) He signifies that God's judgments are ready to destroy the idolatry.

(f) Let all who are esteemed in the world fall down before him.

(Psa 97:8) Zion heard of it, and was glad: and the daughters of Iudah reioyced, because of thy iudgements, O Lord.

(Notes Reference) Zion heard, and was glad; and the (g) daughters of Judah rejoiced because of thy judgments, O LORD.

(g) The Jews will have opportunity to rejoice that the Gentiles are made partakers with them of God's favour.

(Psa 97:9) For thou, Lord, art most High aboue all the earth: thou art much exalted aboue all gods.

(Psa 97:10) Ye that loue the Lord, hate euill: he preserueth the soules of his Saints: hee will deliuer them from the hand of the wicked.

(Notes Reference) Ye that (h) love the LORD, hate evil: he preserveth the souls of his saints; he delivereth them out of the hand of the wicked.

(h) He requires two things from his children: the one that they detest vice, the other, that they put their trust in God for their deliverance.

(Psa 97:11) Light is sowen for the righteous, and ioy for the vpright in heart.

(Notes Reference) (i) Light is sown for the righteous, and gladness for the upright in heart.

(i) Though God's deliverance does not appear suddenly, yet it is sown and laid up in store for them.

(Psa 97:12) Reioyce ye righteous in the Lord, and giue thankes for his holy remembrance.

(Notes Reference) Rejoice in the LORD, ye righteous; and give thanks at the (k) remembrance of his holiness.

(k) Be mindful of his benefits and only trust in his defence.

(Psa 98:1) A Psalme. Sing vnto the Lord a newe song: for hee hath done marueilous things: his right hand, and his holy arme haue gotten him the victorie.

(Notes Reference) "A Psalm." O sing (a) unto the LORD a new song; for he hath done marvellous things: his right hand, and his holy (b) arm, hath gotten him the victory.

(a) That is, some song newly made in token of their wonderful deliverance by Christ.

(b) He preserves his Church miraculously.

(Psa 98:2) The Lord declared his saluation: his righteousnes hath he reueiled in the sight of ye nations.

(Notes Reference) The LORD hath made known his (c) salvation: his righteousness hath he openly shewed in the sight of the heathen.

(Psa 98:3) He hath remembred his mercy and his trueth toward the house of Israel: all the ends of the earth haue seene the saluation of our God.

(Notes Reference) He hath (d) remembered his mercy and his truth toward the house of Israel: all the ends of the earth have seen the salvation of our God.

(d) God was moved by no other means to gather his Church from the Jews and Gentiles, but because he would perform his promise.

(Psa 98:4) All the earth, sing ye loude vnto the Lord: crie out and reioyce, and sing prayses.

(Psa 98:5) Sing prayse to the Lord vpon the harpe, euen vpon the harpe with a singing voyce.

(Psa 98:6) With shalmes and sound of trumpets sing loude before the Lord the King.

(Notes Reference) With (e) trumpets and sound of cornet make a joyful noise before the LORD, the King.

(e) By this repetition and earnest exhortation to give praise with instruments, and also of the dumb creatures, he signifies that the world is never able to praise God sufficiently for their deliverance.

(Psa 98:7) Let the sea roare, and all that therein is, the world, and they that dwell therein.

(Psa 98:8) Let the floods clap their hands, and let the mountaines reioyce together

(Psa 98:9) Before the Lord: for he is come to iudge the earth: with righteousnesse shall hee iudge the world, and the people with equitie.

(Psa 99:1) The Lord reigneth, let the people tremble: he sitteth betweene the Cherubims, let the earth be moued.

(Notes Reference) The LORD reigneth; let the (a) people tremble: he sitteth [between] the cherubims; let the earth be moved.

(a) When God delivers his Church all the enemies will have reason to tremble.

(Psa 99:2) The Lord is great in Zion, and he is high aboue all the people.

(Psa 99:3) They shall prayse thy great and fearefull Name (for it is holy)

(Notes Reference) Let them (b) praise thy great and terrible name; [for] it [is] holy.

(b) Though the wicked rage against God, the godly will praise his Name and mighty power.

(Psa 99:4) And the Kings power, that loueth iudgement: for thou hast prepared equitie: thou hast executed iudgement and iustice in Iaakob.

(Psa 99:5) Exalt the Lord our God, and fall downe before his footestoole: for he is holy.

(Notes Reference) Exalt ye the LORD our God, and worship at his (c) footstool; [for] he [is] holy.

(c) That is, before his temple or ark, where he promised to hear when they worshipped him, as now he promises his spiritual presence, wherever his Church is assembled.

(Psa 99:6) Moses and Aaron were among his Priests, and Samuel among such as call vpon his Name: these called vpon the Lord, and he heard them.

(Notes Reference) Moses and Aaron among his priests, (d) and Samuel among them that call upon his name; they called upon the LORD, and he answered them.

(d) Under these three he comprehends the whole people of Israel, with whom God made his promise.

(Psa 99:7) Hee spake vnto them in the cloudie pillar: they kept his testimonies, and the Lawe that he gaue them.

(Psa 99:8) Thou heardest them, O Lord our God: thou wast a fauourable God vnto them, though thou didst take vengeance for their inuentions.

(Notes Reference) Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of (e) their inventions.

(e) The more liberally God deals with his people, the more he punishes them who abuse his benefits.

(Psa 99:9) Exalt the Lord our God, and fall downe before his holy Mountaine: for the Lord our God is holy.

Passage 3: 1 Corinthians 7

(1Co 7:1) Nowe concerning the thinges whereof ye wrote vnto mee, It were good for a man not to touche a woman.

(Notes Reference) Now (1) concerning the things (a) whereof ye wrote unto me: [It is] (b) good for a man not to touch a woman.

(1) He teaches concerning marriage that although a single life has its advantages, which he will declare afterwards, yet that marriage is necessary for the avoiding of fornication. But so that neither one man may have many wives, nor any wife many husbands.

(a) Concerning those matters about which you wrote to me.

(b) Commodious, and (as we say) expedient. For marriage brings many griefs with it, and that by reason of the corruption of our first estate.

(1Co 7:2) Neuertheles, to auoide fornication, let euery man haue his wife, and let euery woman haue her owne husband.

(1Co 7:3) Let the husband giue vnto the wife due beneuolence, and likewise also the wife vnto the husband.

(Notes Reference) (2) Let the husband render unto the wife (c) due benevolence: and likewise also the wife unto the husband.

(2) Secondly, he shows that the parties married must with singular affection entirely love one another.

(c) The word "due" contains all types of benevolence, though he speaks more of one sort than of the other, in that which follows.

(1Co 7:4) The wife hath not the power of her owne bodie, but ye husband: and likewise also the husband hath not ye power of his own body, but the wife.

(Notes Reference) (3) The wife hath not power of her own body, but the husband: and likewise also the husband hath not power of his own body, but the wife.

(3) Thirdly, he warns them, that they are in each other's power, with regard to the body, so that they may not defraud one another.

(1Co 7:5) Defraude not one another, except it be with consent for a time, that ye may giue your selues to fasting and praier, and againe come together that Satan tempt you not for your incontinecie.

(Notes Reference) Defraud ye not one the other, (4) except [it be] with consent for a time, that ye may (d) give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency.

(4) He adds an exception: unless the one abstain from the other by mutual consent, that they may the better give themselves to prayer, in which nonetheless he warns them to consider what is expedient, lest by this long breaking off as it were from marriage, they are stirred up to incontinency.

(d) Do nothing else.

(1Co 7:6) But I speake this by permission, not by commandement.

(Notes Reference) (5) But I speak this by permission, [and] not of commandment.

(5) Fifthly he teaches that marriage is not necessary for all men, but for those who do not have the gift of continency, and this gift is by a special grace of God.

(1Co 7:7) For I woulde that all men were euen as I my selfe am: but euery man hath his proper gift of God, one after this maner, and another after that.

(Notes Reference) For I (e) would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that.

(e) I wish.

(1Co 7:8) Therefore I say vnto the vnmaried, and vnto the widowes, It is good for them if they abide euen as I doe.

(Notes Reference) (6) I say therefore to the (f) unmarried and widows, It is good for them if they abide even as I.

(6) Sixthly, he gives the very same admonition touching the second marriage, that is, that a single life is to be allowed, but for those who have the gift of continency. Otherwise they ought to marry again, so that their conscience may be at peace.

(f) This whole passage is completely against those who condemn second marriages.

(1Co 7:9) But if they cannot abstaine, let them marrie: for it is better to marrie then to burne.

(Notes Reference) But if they cannot contain, let them marry: for it is better to marry than to (g) burn.

(g) So to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a peaceful conscience.

(1Co 7:10) And vnto ye maried I comand, not I, but ye Lord, Let not ye wife depart from her husband.

(Notes Reference) (7) And unto the married I command, [yet] not I, but the Lord, Let not the wife depart from [her] husband:

(7) Seventhly, he forbids contentions and the granting of divorces (for he speaks not here of the fault of whoredom, which was then death even by the law of the Romans also) by which he affirms that the band of marriage is not dissolved, and that from Christ's mouth.

(1Co 7:11) But and if shee depart, let her remaine vnmaried, or be reconciled vnto her husband, and let not the husband put away his wife.

(1Co 7:12) But to ye remnant I speake, and not ye Lord, If any brother haue a wife, ye beleeueth not, if she be content to dwell with him, let him not forsake her.

(Notes Reference) (8) But to the rest speak I, not the Lord: If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away.

(8) Eighthly, he affirms that those marriages which are already contracted between a faithful and an unfaithful or infidel, are firm: so that the faithful may not forsake the unfaithful.

(1Co 7:13) And the woman which hath an husband that beleeueth not, if he be content to dwell with her, let her not forsake him.

(1Co 7:14) For the vnbeleeuing husband is sanctified to the wife, and the vnbeleeuing wife is sanctified to the husband, els were your children vncleane: but nowe are they holie.

(Notes Reference) (9) For the unbelieving husband is (h) sanctified by the (i) wife, and the unbelieving wife is sanctified by the (k) husband: else were your children unclean; but now are they (l) holy.

(9) He answers an objection: but the faithful is defiled by the company of the unfaithful. The apostle denies that, and proves that the faithful man with good conscience may use the vessel of his unfaithful wife, by this, that their children which are born of them are considered holy or legitimate (that is, contained within the promise): for it is said to all the faithful, "I will be your God, and the God of your seed."

(h) The godliness of the wife is of more force to cause their marriage to be considered holy, than the infidelity of the husband is to profane the marriage.

(i) The infidel is not sanctified or made holy in his own person, but in respect of his wife, he is sanctified to her.

(k) To the faithful husband.

(l) The children are holy in the same sense that their parents are; that is they are sanctified, or lawfully espoused together, so the children born of them were in a civil and legal sense holy, that is, legitimate. (Ed.)

(1Co 7:15) But if the vnbeleeuing depart, let him depart: a brother or a sister is not in subiection in such things: but God hath called vs in peace.

(Notes Reference) (10) But if the unbelieving depart, let him depart. A brother or a sister is not under bondage in (m) such [cases]: (11) but God hath called us to peace.

(10) He answers a question: what if the unfaithful forsake the faithful? Then the faithful is free, he says, because he is forsaken by the unfaithful.

(m) When any such thing happens.

(11) Lest any man upon pretence of this liberty should give an occasion to the unfaithful to depart, he shows that marriage contracted with an infidel ought to be kept peaceably, that if it is possible the infidel may be won to the faith.

(1Co 7:16) For what knowest thou, O wife, whether thou shalt saue thine husband? Or what knowest thou, O man, whether thou shalt saue thy wife?

(1Co 7:17) But as God hath distributed to euery man, as the Lord hath called euery one, so let him walke: and so ordaine I, in all Churches.

(Notes Reference) (12) But as God hath distributed to every man, as the Lord hath (n) called every one, so let him walk. And so ordain I in all churches.

(12) Taking occasion by that which he said of the bondage and liberty of matrimony, he digresses to a general doctrine concerning the outward state and condition of man's life, as circumcision and uncircumcision, servitude and liberty. And he warns every man generally to live with a contented mind in the Lord, whatever state or condition he is in, because those outward things, as to be circumcised or uncircumcised, to be bond or free, are not of the substance (as they call it) of the kingdom of heaven.

(n) Has bound him to a certain type of life.

(1Co 7:18) Is any man called being circumcised? let him not gather his vncircumcision: is any called vncircumcised? let him not be circumcised.

(Notes Reference) (13) Is any man called being circumcised? let him not (o) become uncircumcised. Is any called in uncircumcision? let him not be circumcised.

(13) Nonetheless he shows us that in these examples all are not of the same type: because circumcision is not simply of itself to be desired, but such as are bound may desire to be free. Therefore herein only they are equal that the kingdom of God consists not in them, and therefore these are no hindrance to obey God.

(o) He is said to become uncircumcised, who by the help of a surgeon, recovers an upper skin. And this is done by drawing the skin with an instrument, to make it to cover the head. Celsus in book 7, chapter 25.

(1Co 7:19) Circumcision is nothing, and vncircumcision is nothing, but the keeping of the commandements of God.

(1Co 7:20) Let euery man abide in the same vocation wherein he was called.

(1Co 7:21) Art thou called being a seruant? care not for it: but if yet thou maiest be free, vse it rather.

(Notes Reference) Art thou called [being] a servant? (p) care not for it: but if thou mayest be made free, use [it] rather.

(p) As though this calling were too unworthy a calling for Christ.

(1Co 7:22) For he that is called in the Lord, being. a seruant, is the Lords freeman: likewise also he that is called being free, is Christes seruant.

(Notes Reference) For he that is called in the (q) Lord, [being] a servant, is the Lord's freeman: likewise also he that is called, [being] free, is Christ's servant.

(q) He that is in the state of a servant, and is called to be a Christian.

(1Co 7:23) Yee are bought with a price: be not the seruants of men.

(Notes Reference) (14) Ye are bought with a price; be not ye the servants of men.

(14) He shows the reason of the unlikeness, because he that desired to be circumcised makes himself subject to man's tradition and not to God. And this may be much more understood of superstitions, which some do foolishly consider to as things indifferent.

(1Co 7:24) Brethren, let euery man, wherein hee was called, therein abide with God.

(Notes Reference) (15) Brethren, let every man, wherein he is called, therein abide with (r) God.

(15) A repetition of the general doctrine.

(r) So purely and from the heart, that your doings may be approved before God.

(1Co 7:25) Nowe concerning virgines, I haue no commandement of the Lord: but I giue mine aduise, as one that hath obtained mercie of the Lord to be faithfull.

(Notes Reference) (16) Now concerning virgins I have no commandment of the Lord: yet I give my (s) judgment, as (t) one that hath obtained mercy of the Lord to be faithful.

(16) He commands virginity to no man, yet he persuades and praised it for another reason, that is, both for the necessity of the present time, because the faithful could scarce abide in any place, and use the commodities of this present life because of persecution. And therefore those who were not troubled with families, might be the readier, and also for the cares of this life, which marriage necessarily draws with it, so that they cannot but have their minds distracted: and this has place in women especially.

(s) The circumstances considered, this I counsel you.

(t) It is I that speak this which I am minded to speak: and the truth is I am a man, but yet of worthy credit, for I have obtained from the Lord to be such a one.

(1Co 7:26) I suppose then this to bee good for the present necessitie: I meane that it is good for a man so to be.

(Notes Reference) I suppose therefore that (u) this is good for the (x) present distress, [I say], that [it is] good for a man so to be.

(u) To remain a virgin.

(x) For the necessity which the saints are daily subject to, who are continually tossed up and down, so that their estate may seem most unfit for marriage, were it not that the weakness of the flesh forced them to it.

(1Co 7:27) Art thou bounde vnto a wife? seeke not to be loosed: art thou loosed from a wife? seeke not a wife.

(1Co 7:28) But if thou takest a wife, thou sinnest not: and if a virgine marrie, shee sinneth not: neuerthelesse, such shall haue trouble in the flesh: but I spare you.

(Notes Reference) But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless such shall have trouble in the (y) flesh: but I (z) spare you.

(y) By the "flesh" he understands whatever things belong to this present life, for marriage brings with it many problems. So that he leans more to a single life, not because it is a service more agreeable to God than marriage is, but for those problems which (if it were possible) he would wish all men to be avoid, so that they might give themselves to God alone.

(z) I would your weakness were provided for.

(1Co 7:29) And this I say, brethren, because the time is short, hereafter that both they which haue wiues, be as though they had none:

(Notes Reference) But this I say, brethren, the time [is] (a) short: it remaineth, that both they that have wives be as though they had none;

(a) For we are now in the latter end of the world.

(1Co 7:30) And they that weepe, as though they wept not: and they that reioyce, as though they reioyced not: and they that bye, as though they possessed not:

(Notes Reference) And they that (b) weep, as though they wept not; and they that rejoice, as though they rejoiced not; and they that buy, as though they possessed not;

(b) By "weeping" the Hebrews understand all adversity, and by "joy", all prosperity.

(1Co 7:31) And they that vse this worlde, as though they vsed it not: for the fashion of this worlde goeth away.

(Notes Reference) And they that use this (c) world, as not abusing [it]: for the (d) fashion of this world passeth away.

(d) The guise, and shape, and fashion: by which he shows us that there is nothing in this world that continues.

(1Co 7:32) And I would haue you without care. The vnmaried careth for the things of the Lord, howe he may please the Lord.

(1Co 7:33) But hee that is maried, careth for the things of the world, how he may please his wife.

(Notes Reference) But he that is married (e) careth for the things that are of the world, how he may please [his] wife.

(e) Those that are married have their minds drawn here and there, and therefore if any man has the gift of continency, it is more advantageous for him to live alone. But those who are married may care for the things of the Lord also. Clement, Strom. 3.

(1Co 7:34) There is difference also betweene a virgine and a wife: the vnmaried woman careth for the things of the Lord, that she may be holy, both in body and in spirite: but shee that is maried, careth for the things of the worlde, howe shee may please her husband.

(Notes Reference) There is difference [also] between a wife and a virgin. The unmarried woman careth for the things of the Lord, that she may be holy both in body and in (f) spirit: but she that is married careth for the things of the world, how she may please [her] husband.

(f) Mind.

(1Co 7:35) And this I speake for your owne commoditie, not to tangle you in a snare, but that yee follow that, which is honest, and that yee may cleaue fast vnto the Lord without separation.

(Notes Reference) And this I speak for your own (g) profit; not that I may cast a snare upon you, but for that which is comely, and that ye may attend upon the Lord without distraction.

(g) He means that he will force no man either to marry or not to marry, but to show them plainly what type of life is most advantageous.

(1Co 7:36) But if any man thinke that it is vncomely for his virgine, if shee passe the flower of her age, and neede so require, let him do what he will, he sinneth not: let them be maried.

(Notes Reference) (17) But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of [her] age, and need so require, let him do what he will, he (h) sinneth not: let them marry.

(17) Now he turns himself to the parents, in whose power and authority their children are, warning them that according to the former doctrine they consider what is proper and convenient for their children. That they neither deprive them of the necessary remedy against incontinency, nor force them to marry, if neither their will does lead them, nor any necessity urges them. And again he praises virginity, but of itself, and not in all.

(h) He does well: for so he expounds it in (1Co 7:38).

(1Co 7:37) Neuerthelesse, hee that standeth firme in his heart, that hee hath no neede, but hath power ouer his owne will, and hath so decreed in his heart, that hee will keepe his virgine, hee doeth well.

(Notes Reference) Nevertheless he that standeth stedfast in his (i) heart, having no (k) necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

(i) Resolved himself.

(k) That the weakness of his daughter does not force him, or any other matter, that that he may safely still keep her a virgin.

(1Co 7:38) So then hee that giueth her to mariage, doeth well, but he that giueth her not to mariage, doeth better.

(Notes Reference) So then he that giveth [her] in marriage doeth well; but he that giveth [her] not in marriage doeth (l) better.

(l) Provides better for his children, and that not in just any way, but by reason of such conditions as are mentioned before.

(1Co 7:39) The wife is bounde by the Lawe, as long as her husband liueth: but if her husband bee dead, shee is at libertie to marie with whome she will, onely in the Lord.

(Notes Reference) (18) The wife is bound by the (m) law as long as her husband liveth; but if her husband be dead, she is at liberty to be married to whom she will; only in the (n) Lord.

(18) That which he spoke of a widower, he speaks now of a widow, that is, that she may marry again, but that she does it in the fear of God. And yet he does not hide the fact that if she still remains a widow, she will be free of many cares.

(m) By the law of marriage.

(n) Religiously, and in the fear of God.

(1Co 7:40) But shee is more blessed, if she so abide, in my iudgement: and I thinke that I haue also the Spirite of God.