Read Scripture In A Year: February 25

Passage 1: Exodus 38

(Exo 38:1) Also he made the altar of the burnt offering of Shittim wood: fiue cubites was the length therof, and fiue cubites the breadth thereof: it was square and three cubites hie.

(Exo 38:2) And hee made vnto it hornes in the foure corners thereof: the hornes thereof were of the same, and he ouerlayd it with brasse.

(Exo 38:3) Also he made al the instruments of the altar: the ashpans, and the besoms, and the basins, the fleshhookes, and the censers: all the instruments thereof made he of brasse.

(Exo 38:4) Moreouer he made a brasen grate wrought like a net to the Altar, vnder the compasse of it beneath in the middes of it,

(Notes Reference) And he made for the altar a brasen grate of network under the compass thereof beneath unto the (a) midst of it.

(a) So that the gridiron or grate was half as high as the altar and stood within it.

(Exo 38:5) And cast foure rings of brasse for the foure endes of the grate to put barres in.

(Exo 38:6) And he made the barres of Shittim wood, and couered them with brasse.

(Exo 38:7) The which barres he put into the rings on the sides of the altar to beare it withall, and made it hollow within the boardes.

(Exo 38:8) Also he made the Lauer of brasse, and the foote of it of brasse of the glasses of the women that did assemble and came together at the doore of the Tabernacle of the Congregation.

(Notes Reference) And he made the laver [of] brass, and the foot of it [of] brass, of the (b) lookingglasses of [the women] assembling, which assembled [at] the door of the tabernacle of the congregation.

(b) R. Kimbi says that the women brought their looking glasses, which were of brass or fine metal, and offered them freely for the use of the tabernacle: which was a bright thing and of great majesty.

(Exo 38:9) Finally he made the court on the South side full South: the hangings of the court were of fine twined linnen, hauing an hundreth cubites.

(Exo 38:10) Their pillars were twentie, and their brasen sockets twentie: the hookes of the pillars, and their filets were of siluer.

(Exo 38:11) And on the Northside the hanginges were an hundreth cubites: their pillars twentie, and their sockets of brasse twentie, the hookes of the pillars and their filets of siluer.

(Exo 38:12) On the Westside also were hangings of fiftie cubites, their ten pillars with their ten sockets: the hookes of the pillars and their filets of siluer.

(Exo 38:13) And toward ye Eastside, full East were hangings of fiftie cubites.

(Exo 38:14) The hangings of the one side were fifteene cubites, their three pillars, and their three sockets:

(Exo 38:15) And of the other side of the court gate on both sides were hangings of fifteene cubites, with their three pillars and their three sockets.

(Exo 38:16) All the hangings of the court round about were of fine twined linen:

(Exo 38:17) But the sockets of ye pillars were of brasse: the hookes of the pillars and their filets of siluer, and the couering of their chapiters of siluer: and all the pillars of the court were hooped about with siluer.

(Exo 38:18) He made also the hanging of the gate of the court of needle worke, blewe silke, and purple, and skarlet, and fine twined linen euen twentie cubites long, and fiue cubites in height and bredth, like the hangings of the court.

(Exo 38:19) And their pillars were foure with their foure sockets of brasse: their hookes of siluer, and the couering of their chapiters, and their filets of siluer.

(Exo 38:20) But all the pins of the Tabernacle and of the court round about were of brasse.

(Exo 38:21) These are the parts of the Tabernacle, I meane, of the Tabernacle of the Testimonie, which was appovnted by the commandement of Moses for the office of the Leuites by the hande of Ithamar sonne to Aaron the Priest.

(Notes Reference) This is the sum of the tabernacle, [even] of the tabernacle of testimony, as it was counted, according to the commandment of Moses, [for] the service of the (c) Levites, by the hand of Ithamar, son to Aaron the priest.

(Exo 38:22) So Bezaleel the sonne of Vri the sonne of Hur of the tribe of Iudah, made all that the Lord commanded Moses.

(Exo 38:23) And with him Aholiab sonne of Ahisamach of the tribe of Dan, a cunning workeman and an embroiderer and a worker of needle work in blew silke, and in purple, and in skarlet, and in fine linen.

(Notes Reference) And with him [was] Aholiab, son of Ahisamach, of the tribe of Dan, an engraver, and a (d) cunning workman, and an embroiderer in blue, and in purple, and in scarlet, and fine linen.

(d) Or, a graver, or carpenter, (Exo 36:4).

(Exo 38:24) All ye gold that was occupied in all ye worke wrought for the holy place (which was the gold of the offring) was nine and twentie talents, and seuen hundreth and thirtie shekels, according to the shekel of the Sanctuarie.

(Exo 38:25) But the siluer of them that were numbred in the Congregation, was an hundreth talents, and a thousand seuen hundreth seuentie and fiue shekels, after the shekel of the Sanctuarie.

(Exo 38:26) A portion for a man, that is, halfe a shekel after ye shekel of the Sanctuarie, for all them that were numbred from twentie yeere olde and aboue, among sixe hundreth thousande, and three thousand, and fiue hundreth and fiftie men.

(Exo 38:27) Moreouer there were an hundreth talentes of siluer, to cast ye sockets of ye Sanctuary, and the sockets of the vaile: an hundreth sockets of an hundreth talents, a talent for a socket.

(Exo 38:28) But he made the hookes for the pillars of a thousande seuen hundreth and seuentie and fiue shekels, and ouerlayde their chapiters, and made filets about them.

(Exo 38:29) Also the brasse of the offering was seuentie talents, and two thousande, and foure hundreth shekels.

(Notes Reference) And the brass of the offering [was] seventy (e) talents, and two thousand and four hundred shekels.

(e) Read the weight of a talent, (Exo 25:39).

(Exo 38:30) Whereof he made the sockets to the doore of the Tabernacle of the Congregation, and the brasen altar, and the brasen grate which was for it, with all the instruments of the Altar,

(Exo 38:31) And the sockets of the court round about, and the sockets for the court gate, and al the pins of the Tabernacle, and all the pins of the court round about.

Passage 2: Psalms 100-101

(Psa 100:1) A Psalme of Praise. Sing ye loude vnto the Lord, all the earth.

(Notes Reference) "A Psalm of praise." Make a (a) joyful noise unto the LORD, all ye lands.

(a) He prophecies that God's benefits in calling the Gentiles will be so great that they will have wonderful opportunity to praise his mercy and rejoice.

(Psa 100:2) Serue the Lord with gladnes: come before him with ioyfulnes.

(Psa 100:3) Knowe ye that euen the Lord is God: hee hath made vs, and not we our selues: we are his people, and the sheepe of his pasture.

(Notes Reference) Know ye that the LORD he [is] God: [it is] he [that] hath (b) made us, and not we ourselves; [we are] his people, and the sheep of his pasture.

(b) He chiefly means concerning spiritual regeneration, by which we are his sheep and people.

(Psa 100:4) Enter into his gates with prayse, and into his courts with reioycing: prayse him and blesse his Name.

(Notes Reference) (c) Enter into his gates with thanksgiving, [and] into his courts with praise: be thankful unto him, [and] bless his name.

(Psa 100:5) For the Lord is good: his mercy is euerlasting, and his trueth is from generation to generation.

(Notes Reference) For the LORD [is] good; his mercy [is] (d) everlasting; and his truth [endureth] to all generations.

(d) He declares that we should never be weary in praising him, seeing his mercies toward us last forever.

(Psa 101:1) A Psalme of David. I will sing mercie and iudgement: vnto thee, O Lord, will I sing.

(Notes Reference) "A Psalm of David." I will (a) sing of mercy and judgment: unto thee, O LORD, will I sing.

(a) David considers what manner of King he would be, when God would place him in the throne, promising openly, that he would be merciful and just.

(Psa 101:2) I will doe wisely in the perfite way, till thou commest to me: I will walke in the vprightnes of mine heart in the middes of mine house.

(Notes Reference) I will behave myself wisely in a perfect way. (b) O when wilt thou come unto me? I will walk within my house with a perfect heart.

(b) Though as yet you deferred to place me in the kingly dignity, yet I will give myself to wisdom and uprightness being a private man.

(Psa 101:3) I wil set no wicked thing before mine eyes: I hate the worke of them that fall away: it shall not cleaue vnto me.

(Notes Reference) I will set no wicked thing before mine eyes: I hate (c) the work of them that turn aside; [it] shall not cleave to me.

(Psa 101:4) A froward heart shall depart from me: I will knowe none euill.

(Psa 101:5) Him that priuily slandereth his neighbour, wil I destroy: him that hath a proude looke and hie heart, I cannot suffer.

(Notes Reference) Whoso privily (d) slandereth his neighbour, him will I cut off: him that hath an high look and a proud heart will not I suffer.

(d) In promising to punish these vices, which are most pernicious in them that are about Kings, he declares that he will punish all.

(Psa 101:6) Mine eyes shalbe vnto the faithfull of the lande, that they may dwell with me: he that walketh in a perfite way, he shall serue me.

(Notes Reference) Mine eyes [shall be] upon the (e) faithful of the land, that they may dwell with me: he that walketh in a perfect way, he shall serve me.

(e) He shows what the true use of the sword is, to punish the wicked and to maintain the good.

(Psa 101:7) There shall no deceitful person dwell within mine house: he that telleth lyes, shall not remaine in my sight.

(Psa 101:8) Betimes will I destroy all the wicked of the land, that I may cut off all the workers of iniquitie from the Citie of the Lord.

(Notes Reference) (f) I will early destroy all the wicked of the land; that I may cut off all wicked doers from the city of the LORD.

(f) Magistrates must immediately punish vice, lest it grow to further inconvenience; and if heathen magistrates are bound to do this, how much more they who have the charge of the Church of God?

Passage 3: 1 Corinthians 8-9

(1Co 8:1) And as touching things sacrificed vnto idols, wee knowe that wee all haue knowledge: knowledge puffeth vp, but loue edifieth.

(Notes Reference) Now (1) as touching things offered unto idols, we know that we (a) all have knowledge. Knowledge (b) puffeth up, but charity (c) edifieth.

(1) He begins to entreat of another type of indifferent things, that is, things offered to idols, or the use of flesh so offered and sacrificed. And first of all he removes all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of foods was for the unskilful men, but as for them, they knew well enough the benefit of Christ, which causes all these things to be clean to those that are clean. Be it so, Paul says: even if we are all sufficiently instructed in the knowledge of Christ, I say nonetheless that we must not simply rest in this knowledge. The reason is, that unless our knowledge is tempered with charity, it does not only not avail, but also does much hurt, because it is the mistress of pride. Nay, it does not so much as deserve the name of godly knowledge, if it is separate from the love of God, and therefore from the love of our neighbour.

(a) This general word is to be abridged as (1Co 8:7) appears, for there is a type of taunt in it, as we may perceive by (1Co 8:2).

(b) Gives occasion of vanity and pride, because it is void of charity.

(1Co 8:2) Nowe, if any man thinke that hee knoweth any thing, hee knoweth nothing yet as hee ought to knowe.

(1Co 8:3) But if any man loue God, the same is knowen of him.

(1Co 8:4) Concerning therefore the eating of things sacrificed vnto idoles, we knowe that an idole is nothing in the worlde, and that there is none other God but one.

(Notes Reference) (2) As concerning therefore the eating of those things that are offered in sacrifice unto (d) idols, we know that an idol [is] (e) nothing in the world, and that [there is] none other God but one.

(2) The application of that answer to things offered to idols: I grant, he says, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that food cannot be made either holy or profane by the idol. But it does not follow therefore, that a man may, without regard of what they are, use those foods as any other.

(d) The word "idol" in this place is taken for an image which is made to represent some godhead, so that worship might be given to it: whereupon came the word "idolatry", that is to say, "image service".

(e) Is a vain dream.

(1Co 8:5) For though there bee that are called gods, whether in heauen, or in earth (as there be many gods, and many lords)

(1Co 8:6) Yet vnto vs there is but one God, which is that Father, of whome are all things, and we in him: and one Lord Iesus Christ, by whome are all things, and we by him.

(Notes Reference) But to us [there is but] one God, the Father, (f) of whom [are] all things, and we (g) in him; and (h) one Lord Jesus Christ, (i) by whom [are] all things, and we by him.

(f) When the Father is distinguished from the Son, he is named the beginning of all things.

(g) We have our being in him.

(h) But as the Father is called Lord, so is the Son therefore God: therefore this word "one" does not regard the persons, but the natures.

(i) This word "by" does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.

(1Co 8:7) But euery man hath not that knowledge: for many hauing conscience of the idole, vntill this houre, eate as a thing sacrificed vnto the idole, and so their conscience being weake, is defiled.

(Notes Reference) (3) Howbeit [there is] not in every man that knowledge: for (4) some with (k) conscience of the idol unto this hour eat [it] as a thing offered unto an idol; and their conscience being weak is defiled.

(3) The reason why that does not follow, is this: because there are many men who do not know that which you know. Now the judgment of outward things depend not only upon your conscience, but upon the conscience of those that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren. (4) An applying of the reason: there are many who cannot eat of things offered to idols, except with a wavering conscience, because they think them to be unclean. Therefore if by your example they wish to do that which inwardly they think displeases God, their conscience is defiled with this eating, and you have been the occasion of this mischief.

(k) By conscience of the idol, he means the secret judgment that they had within themselves, by which they thought all things unclean that were offered to idols, and therefore they could not use them with good conscience. For conscience has this power, that if it is good, it makes indifferent things good, and if it is evil, it makes them evil.

(1Co 8:8) But meate maketh not vs acceptable to God, for neither if we eate, haue we the more: neither if we eate not, haue we the lesse.

(Notes Reference) (5) But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

(5) An anticipation of an objection: why then will we therefore be deprived of our liberty? Nay, says the apostle, you will lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the food, for it makes you in no way the more holy, for our commendation before God consists not in foods. But to use our liberty with offence of our brethren is an abuse of liberty, the true use of which is completely contrary, that is, to use it in such a way that we have consideration of our weak brethren.

(1Co 8:9) But take heede lest by any meanes this power of yours be an occasion of falling, to them that are weake.

(1Co 8:10) For if any man see thee which hast knowledge, sit at table in the idoles temple, shall not the conscience of him which is weake, be boldened to eate those things which are sacrificed to idoles?

(Notes Reference) (6) For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

(6) Another plain explication of the same reason, propounding the example of the sitting down at the table in the idol's temple. This thing the Corinthians did wrongly consider among things indifferent, because it is simply forbidden for the circumstance of the place, even though the offence had ceased, as it will be declared in its place.

(1Co 8:11) And through thy knowledge shall the weake brother perish, for whome Christ died.

(Notes Reference) (7) And through thy knowledge shall the weak brother perish, for whom Christ died?

(7) An amplification of the argument taken both of comparison and opposites: "You wretched man", he says, "pleasing yourself with your knowledge which indeed is not knowledge, for if you had true knowledge, you would not sit down to eat food in an idol's temple. Will you destroy your brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died?"

(1Co 8:12) Nowe when ye sinne so against the brethren, and wound their weake conscience, ye sinne against Christ.

(Notes Reference) (8) But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

(8) Another amplification: such offending of our weak brethren, results in the offending of Christ, and therefore do not let these men think that they have to deal only with their brethren.

(1Co 8:13) Wherefore if meate offende my brother, I wil eate no flesh while the world standeth, that I may not offend my brother.

(Notes Reference) (9) Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

(9) The conclusion, which Paul conceives in his own person, that he might not seem to exact that of others which he will not be first subject to himself. I had rather (he says) abstain forever from all types of flesh, then give occasion of sin to any of my brethren. And on a smaller scale, in any certain place or time, I would refuse to eat flesh offered to idols, for my brother's sake.

(1Co 9:1) Am I not an Apostle? am I not free? haue I not seene Iesus Christ our Lord? are ye not my worke in the Lord?

(Notes Reference) Am (1) I not an apostle? am I not free? (2) have I not seen Jesus Christ our Lord? are not ye (a) my work in the Lord?

(1) Before he proceeds any further in his purposed matter of things offered to idols, he would show the cause of all this evil, and also take it away. That is, that the Corinthians thought that they did not have to depart from the least amount of their liberty for any man's pleasure. Therefore he propounds himself for an example, and that in a matter almost necessary. And yet he speaks of both, but first of his own person. If (he says) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an apostle? (2) He proves his apostleship by the effects, in that he was appointed by Christ himself, and the authority of his function was sufficiently confirmed to him among them by their conversion. And all these things he sets before their eyes, to make them ashamed because they would not in the least way that might be, debase themselves for the sake of the weak, whereas the apostle himself did all the he could to win them to God, when they were utterly reprobate and without God.

(a) By the Lord.

(1Co 9:2) If I be not an Apostle vnto other, yet doutlesse I am vnto you: for ye are the seale of mine Apostleship in the Lord.

(Notes Reference) If I be not an apostle unto others, yet doubtless I am to you: for the (b) seal of mine apostleship are ye in the Lord.

(b) As a seal by which it sufficiently appears that God is the author of my apostleship.

(1Co 9:3) My defence to them that examine mee, is this,

(Notes Reference) (3) Mine answer to them that do (c) examine me is this,

(3) He adds this by the way, as if he should say, "So far it is off, that you may doubt of my apostleship, that I use it to refute those who call it into controversy, by opposing those things which the Lord has done by me among you."

(1Co 9:4) Haue we not power to eat and to drinke?

(Notes Reference) (4) Have we not power to (d) eat and to drink?

(4) "Now concerning the matter itself", he says, "seeing that I am free, and truly an apostle, why may not I (I say not, eat of all things offered to idols) be maintained by my labours, indeed and keep my wife also, as the rest of the apostles lawfully do, as by name, John and James, the Lord's cousins, and Peter himself?"

(d) Upon the expense of the Church?

(1Co 9:5) Or haue we not power to lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas?

(Notes Reference) Have we not power to lead about a (e) sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?

(e) One that is a Christian and a true believer.

(1Co 9:6) Or I only and Barnabas, haue not we power not to worke?

(Notes Reference) Or I only and Barnabas, have not we power to (f) forbear working?

(f) Not live by the works of our hands.

(1Co 9:7) Who goeth a warfare any time at his owne coste? who planteth a vineyarde, and eateth not of the fruit thereof? or who feedeth a flocke, and eateth not of the milke of the flocke?

(Notes Reference) (5) Who (g) goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

(5) That he may not seem to burden the apostles, he shows that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labours, and shepherds by that which comes of their flocks.

(g) Goes to warfare?

(1Co 9:8) Say I these thinges according to man? saith not the Lawe the same also?

(Notes Reference) (6) Say I these things (h) as a man? or saith not the law the same also?

(6) Secondly, he brings forth the authority of God's institution by an argument of comparison.

(h) Have I not better ground than the common custom of men?

(1Co 9:9) For it is written in the Lawe of Moses, Thou shalt not mussell the mouth of the oxe that treadeth out the corne: doeth God take care for oxen?

(Notes Reference) For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for (i) oxen?

(i) Was it God's proper intention to provide for oxen, when he made this law? For there is not the smallest thing in the world, but that God has a concern for.

(1Co 9:10) Either saith hee it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth, should eare in hope, and that he that thresheth in hope, should be partaker of his hope.

(1Co 9:11) If wee haue sowen vnto you spirituall thinges, is it a great thing if we reape your carnall thinges?

(Notes Reference) (7) If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?

(7) An assumption of the arguments with an amplification, for neither in so doing do we require a reward appropriate for our work.

(1Co 9:12) If others with you bee partakers of this power, are not we rather? neuerthelesse, we haue not vsed this power: but suffer all things, that we should not hinder the Gospel of Christ.

(Notes Reference) (8) If others be partakers of [this] (k) power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

(8) Another argument of great force: others are nourished among you, therefore it was lawful for me, indeed rather for me than any other. And yet I refused it, and had rather still suffer any inconvenience, than the Gospel of Christ should be hindered.

(k) The word signifies right and interest, by which he shows us that the ministers of the word must by right and duty be supported by the Church.

(1Co 9:13) Doe ye not knowe, that they which minister about the holy things, eate of the things of the Temple? and they which waite at the altar, are partakers with the altar?

(Notes Reference) (9) Do ye not know that they which minister about holy things live [of the (l) things] of the temple? and they which wait at the altar are (m) partakers with the altar?

(9) Last of all he brings forth the express law concerning the nourishing of the Levites, which privilege nonetheless he will not use.

(l) This is spoken by the figure of speech metonymy, for those things that are offered in the temple.

(m) Are partakers with the altar in dividing the sacrifice.

(1Co 9:14) So also hath the Lord ordeined, that they which preach ye Gospel, should liue of the Gospel.

(Notes Reference) Even so hath the Lord ordained that they which preach the gospel should live (n) of the gospel.

(n) Because they preach the Gospel. It follows by this place, that Paul received no living, neither would have any other man receive, by a commodity of masses, or any other such superstitious nonsense.

(1Co 9:15) But I haue vsed none of these things: neither wrote I these things, that it should be so done vnto me: for it were better for me to die, then that any man should make my reioycing vaine.

(Notes Reference) But I have used none of these things: (10) neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.

(10) He takes away occasion of suspicion by the way, that it might not be thought that he wrote this as though he was demanding his wages that were not payed him. On the contrary, he says, I had rather die, than not to continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord has given and commanded me this office: but unless I do it willingly and for the love of God, nothing that I do is to be considered worthwhile. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this would not be to use, but rather to abuse my right and liberty: therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.

(1Co 9:16) For though I preach the Gospel, I haue nothing to reioyce of: for necessitie is laid vpon me, and woe is vnto me, if I preach not the Gospel.

(1Co 9:17) For if I do it willingly, I haue a reward, but if I do it against my will, notwithstanding the dispensation is committed vnto me.

(1Co 9:18) What is my reward then? verely that when I preach the Gospel, I make the Gospel of Christ free, that I abuse not mine authoritie in ye Gospel.

(Notes Reference) What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ (o) without charge, that I abuse not my power in the gospel.

(o) By taking nothing from those to whom I preach it.

(1Co 9:19) For though I bee free from all men, yet haue I made my selfe seruant vnto all men, that I might winne the moe.

(1Co 9:20) And vnto the Iewes, I become as a Iewe, that I may winne the Iewes: to them that are vnder the Lawe, as though I were vnder the Lawe, that I may winne them that are vnder the Lawe:

(Notes Reference) And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the (p) law, as under the law, that I might gain them that are under the law;

(p) The word "law" in this place must be limited to the ceremonial Law.

(1Co 9:21) To them that are without Lawe, as though I were without Lawe, (when I am not without Lawe as pertaining to God, but am in the Lawe through Christ) that I may winne them that are without Lawe:

(1Co 9:22) To the weake I become as weake, that I may winne the weake: I am made all thinges to all men, that I might by all meanes saue some.

(Notes Reference) To the weak became I as weak, that I might gain the weak: I am made all things to (q) all [men], that I might by all means save some.

(q) In matters that are indifferent, which may be done or not done with a good conscience. It is as if he said, "I accommodated all customs and manners, that by all means I might save some."

(1Co 9:23) And this I doe for the Gospels sake, that I might be partaker thereof with you.

(Notes Reference) And this I do for the gospel's sake, that I might be partaker thereof with (r) [you].

(r) That both I and those to whom I preach the Gospel, may receive fruit by the Gospel.

(1Co 9:24) Knowe ye not, that they which runne in a race, runne all, yet one receiueth the price? so runne that ye may obtaine.

(Notes Reference) (11) Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

(11) He brings in another reason for this wrong, that is, that they were given to gluttony, for there were solemn banquets of sacrifices, and the loose living of the priests was always too much celebrated and kept. Therefore it was hard for those who were accustomed to loose living, especially when they pretended the liberty of the Gospel, to be restrained in these banquets. But on the other hand, the apostle calls them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmies were) who pamper up their bodies. And therefore affirming that they can have no reward unless they take another course and manner of life.

(1Co 9:25) And euery man that proueth masteries, abstaineth from all things: and they do it to obtaine a corruptible crowne: but we for an vncorruptible.

(Notes Reference) And every man that striveth for the mastery is (s) temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.

(s) Uses a most excellent and moderate diet.

(1Co 9:26) I therefore so runne, not as vncertainely: so fight I, not as one that beateth the ayre.

(1Co 9:27) But I beate downe my body, and bring it into subiection, lest by any meanes after that I haue preached to other, I my selfe should be reproued.

(Notes Reference) But I keep under my (t) body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be (u) a castaway.

(t) The old man which strives against the Spirit.

(u) Or, "reproved". And this word "reproved" is not contrasted with the word "elect", but with the word "approved", when we see someone who is experienced not to be such a one as he ought to be.