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Passage 1: Leviticus 3-4

(Lev 3:1) Also if his oblation be a peace offering, if he will offer of the droue (whether it be male or female) he shall offer such as is without blemish, before the Lord,

(Notes Reference) And if his oblation [be] a sacrifice of (a) peace offering, if he offer [it] of the herd; whether [it be] a male or female, he shall offer it without blemish before the LORD.

(a) A sacrifice of thanksgiving offered for peace and prosperity, either generally or particularly.

(Lev 3:2) And shall put his hande vpon the head of his offering, and kill it at the doore of the Tabernacle of the Congregation: and Aarons sonnes the Priestes shall sprinkle the blood vpon the altar rounde about.

(Lev 3:3) So he shall offer part of the peace offerings as a sacrifice made by fire vnto the Lord, euen the fat that couereth the inwardes, and all the fat that is vpon the inwardes.

(Notes Reference) And he shall (b) offer of the sacrifice of the peace offering an offering made by fire unto the LORD; the fat that covereth the inwards, and all the fat that [is] upon the inwards,

(b) One part was burnt, another was to the priests, and the third to him that offered.

(Lev 3:4) He shall also take away the two kidneis, and the fat that is on them, and vpon the flankes, and the kall on the liuer with the kidneis.

(Lev 3:5) And Aarons sonnes shall burne it on the altar, with the burnt offering, which is vpon the wood, that is on the fire: this is a sacrifice made by fire for a sweete sauour vnto the Lord.

(Lev 3:6) Also if his oblation be a peace offring vnto the Lord out of ye flocke, whether it be male or female, he shall offer it without blemish.

(Notes Reference) And if his offering for a sacrifice of peace offering unto the LORD [be] of the flock; (c) male or female, he shall offer it without blemish.

(c) In the peace offering either male or female could be offered, but in the burnt offering only the male: so here no birds can be offered, but in the burnt offering they might: there all was consumed with fire, and in the peace offering divided.

(Lev 3:7) If he offer a lambe for his oblation, then he shall bring it before the Lord,

(Lev 3:8) And lay his hand vpon the head of his offring, and shall kill it before the Tabernacle of the Congregation, and Aarons sonnes shall sprinckle the blood thereof round about vpon the altar.

(Lev 3:9) After, of the peace offrings he shall offer an offring made by fire vnto the Lord: he shall take away the fat therof, and the rump altogether, hard by the backe bone, and the fat that couereth the inwardes, and all the fat that is vpon the inwards.

(Notes Reference) And he shall offer of the sacrifice of the peace offering (d) an offering made by fire unto the LORD; the fat thereof, [and] the whole rump, it shall he take off hard by the backbone; and the fat that covereth the inwards, and all the fat that [is] upon the inwards,

(d) The burnt offering was completely consumed, and of the offering made by fire only the inner parts were burnt: the shoulder and breast, with the two jaws and the stomach were the priests, and the rest his that offered.

(Lev 3:10) Also hee shall take away the two kidneis, with the fat that is vpon them, and vpon the flankes, and the kall vpon the liuer with the kidneis.

(Lev 3:11) Then the Priest shall burne it vpon the altar, as the meat of an offring made by fire vnto the Lord.

(Lev 3:12) Also if his offring be a goate, then shall he offer it before the Lord,

(Lev 3:13) And shall put his hande vpon the head of it, and kill it before the Tabernacle of the Congregation, and the sonnes of Aaron shall sprinkle the blood thereof vpon the altar round about.

(Notes Reference) And he shall lay his hand upon the head of it, and kill it before (e) the tabernacle of the congregation: and the sons of Aaron shall sprinkle the blood thereof upon the altar round about.

(e) Meaning, at the north side of the altar, (Lev 1:1).

(Lev 3:14) Then he shall offer thereof his offring, euen an offring made by fire vnto the Lord, the fat that couereth the inwardes, and all the fatte that is vpon the inwardes.

(Lev 3:15) Also hee shall take away the two kidneis, and the fat that is vpon them, and vpon ye flankes, and the kall vpon the liuer with the kidneis.

(Lev 3:16) So the Priest shall burne them vpon the altar, as the meate of an offering made by fire for a sweete sauour: all the fatte is the Lordes.

(Lev 3:17) This shalbe a perpetual ordinance for your generations, throughout al your dwellings, so that ye shall eate neither fatte nor blood.

(Notes Reference) [It shall be] a perpetual statute for your generations throughout all your dwellings, that ye eat neither (f) fat nor blood.

(f) Eating fat was a symbol of carnality, and eating blood signified cruelty.

(Lev 4:1) Moreouer the Lord spake vnto Moses, saying,

(Lev 4:2) Speake vnto the children of Israel, saying, If any shall sinne through ignorance, in any of the commandementes of the Lord, (which ought not to be done) but shall doe contrary to any of them,

(Notes Reference) Speak unto the children of Israel, saying, If a soul shall sin through (a) ignorance against any of the commandments of the LORD [concerning things] which ought not to be done, and shall do against any of them:

(a) That is, of negligence or ignorance, especially in the ceremonial law: for otherwise the punishment for a crime is determined according to the transgression, (Num 15:22).

(Lev 4:3) If the Priest that is anointed doe sinne (according to the sinne of the people) then shall he offer, for his sinne which hee hath sinned, a yong bullocke without blemish vnto the Lord for a sinne offring,

(Notes Reference) If (b) the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

(b) Meaning, the high priest.

(Lev 4:4) And hee shall bring the bullocke vnto the dore of the Tabernacle of the Congregation before the Lord, and shall put his hande vpon the bullocks head, and kill the bullocke before the Lord.

(Notes Reference) And he shall bring the bullock unto the door of the tabernacle of the congregation before the LORD; and shall lay his hand upon the bullock's head, and (c) kill the bullock before the LORD.

(c) By this confessing that he deserved the same punishment which the beast suffered.

(Lev 4:5) And the Priest that is anointed shall take of the bullocks blood, and bring it into the Tabernacle of the Congregation.

(Lev 4:6) Then the Priest shall dippe his finger in the blood, and sprinkle of the blood seuen times before the Lord, before the vaile of the Sanctuarie.

(Notes Reference) And the priest shall dip his finger in the blood, and sprinkle of the blood seven times before the LORD, before the vail of the (d) sanctuary.

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

(Lev 4:7) The Priest also shall put some of the blood before the Lord, vpon the hornes of the altar of sweete incense, which is in the Tabernacle of the Congregation, then shall hee powre all the rest of the blood of the bullocke at the foote of the altar of burnt offring, which is at the doore of the Tabernacle of the Congregation.

(Notes Reference) And the priest shall put [some] of the blood upon the horns of the altar of sweet incense before the LORD, which [is] in the (e) tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which [is at] the door of the tabernacle of the congregation.

(e) Which was in the court: meaning by the tabernacle the sanctuary: and in the end of this verse it is taken for the court.

(Lev 4:8) And hee shall take away all the fat of the bullocke for the sinne offring: to wit, the fat that couereth the inwardes, and all the fatte that is about the inwardes.

(Lev 4:9) He shall take away also the two kidneis, and the fat that is vpon them, and vpon the flankes, and the kall vpon the liuer with the kidneis,

(Lev 4:10) As it was taken away from the bullock of the peace offrings, and the Priest shall burne them vpon the altar of burnt offring.

(Lev 4:11) But the skinne of the bullocke, and all his flesh, with his heade, and his legs, and his inwardes, and his dung shall he beare out.

(Lev 4:12) So he shall cary the whole bullocke out of the host vnto a cleane place, where the ashes are powred, and shall burne him on ye wood in the fire: where ye ashes are cast out, shall he be burnt.

(Lev 4:13) And if the whole Congregation of Israel shall sinne through ignorance, and the thing be hid from the eyes of the multitude, and haue done against any of the commandements of the Lord which should not be done, and haue offended:

(Notes Reference) And if the (f) whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done [somewhat against] any of the commandments of the LORD [concerning things] which should not be done, and are guilty;

(f) The multitude does not excuse the sin, but if all have sinned, they must all be punished.

(Lev 4:14) When the sinne which they haue committed shalbe knowen, then the Congregation shall offer a yong bullocke for the sinne, and bring him before the Tabernacle of the Congregation,

(Lev 4:15) And the Elders of the Congregation shall put their handes vpon the head of the bullocke before the Lord, and he shall kill the bullocke before the Lord.

(Notes Reference) And the (g) elders of the congregation shall lay their hands upon the head of the bullock before the LORD: and the bullock shall be killed before the LORD.

(g) For all the people could not lay on their hands: therefore it was sufficient that the elders of the people did it in the name of all the congregation.

(Lev 4:16) Then the Priest that is anointed, shall bring of the bullockes blood into the Tabernacle of the Congregation,

(Lev 4:17) And the Priest shall dip his finger in the blood, and sprinkle it seuen times before the Lord, euen before the vaile.

(Lev 4:18) Also he shall put some of ye blood vpon the hornes of the altar, which is before the Lord, that is in the Tabernacle of the Congregation: then shall he powre all the rest, of the blood at ye foote of the altar of burnt offring, which is at the doore of the Tabernacle of the Congregation,

(Lev 4:19) And he shall take all his fat from him, and burne it vpon the altar.

(Lev 4:20) And the Priest shall doe with this bullocke, as he did with the bullocke for his sinne: so shall he do with this: so the Priest shall make an atonement for them, and it shalbe forgiuen them.

(Lev 4:21) For he shall carie the bullocke without the hoste, and burne him as he burned the first bullock: for it is an offring for the sinne of the Congregation.

(Lev 4:22) When a ruler shall sinne, and do through ignorance against any of the commandements of the Lord his God, which should not be done, and shall offend,

(Lev 4:23) If one shewe vnto him his sinne, which he hath committed, the shall he bring for his offring an hee goat without blemish,

(Lev 4:24) And shall lay his hand vpon the heade of the he goate, and kill it in the place where he should kill the burnt offring before the Lord: for it is a sinne offring.

(Notes Reference) And he shall lay his hand upon the head of the goat, and kill it (h) in the place where they kill the burnt offering before the LORD: it [is] a sin offering.

(h) That is, the priest shall kill it; for it was not lawful for any out of that office to kill the beast.

(Lev 4:25) Then the Priest shall take of the blood of the sinne offring with his finger, and put it vpon the hornes of the burnt offring altar, and shall powre the rest of his blood at the foote of the burnt offring altar,

(Lev 4:26) And shall burne all his fat vpon the altar, as the fat of the peace offring: so the Priest shall make an atonement for him, concerning his sinne, and it shalbe forgiuen him.

(Notes Reference) And he shall burn all his fat upon the altar, as the fat of the sacrifice of peace offerings: and the priest shall make (i) an atonement for him as concerning his sin, and it shall be forgiven him.

(i) In which he represented Jesus Christ.

(Lev 4:27) Likewise if any of the people of ye lande shall sinne through ignoraunce in doing against any of the commandements of the Lord, which should not be done, and shall offend,

(Lev 4:28) If one shewe him his sinne which he hath committed, then he shall bring for his offring, a shee goate without blemish for his sinne which he hath committed,

(Lev 4:29) And he shall lay his hand vpon the head of the sinne offring, and slay the sinne offring in the place of burnt offring.

(Notes Reference) (k) And he shall lay his hand upon the head of the sin offering, and slay the sin offering in the place of the burnt offering.

(k) Read (Lev 4:24).

(Lev 4:30) Then the Priest shall take of the blood thereof with his finger, and put it vpon the hornes of the burnt offring altar, and powre all the rest of the blood thereof at the foote of the altar,

(Lev 4:31) And shall take away all his fat, as the fat of the peace offringes is taken away, and the Priest shall burne it vpon the altar for a sweete sauour vnto the Lord, and the Priest shall make an atonement for him, and it shalbe forgiuen him.

(Lev 4:32) And if he bring a lambe for his sinne offring, he shall bring a female without blemish,

(Lev 4:33) And shall lay his hand vpon the head of the sinne offring, and hee shall slay it for a sinne offring in the place where hee shoulde kill the burnt offring.

(Notes Reference) And he shall lay his (l) hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering.

(l) Meaning that the punishment of his sin should be laid on the beast, or, that he had received all things from God, and offered this willingly.

(Lev 4:34) Then the Priest shall take of the blood of the sinne offring with his finger, and put it vpon the hornes of the burnt offring altar, and shall powre al the rest of the blood thereof at the foote of the altar.

(Lev 4:35) And he shall take away all the fat thereof, as the fatte of the lambe of the peace offrings is taken away: then the Priest shall burne it vpon the altar with the oblations of the Lord made by fire, and the Priest shall make an atonement for him concerning his sinne that he hath committed, and it shalbe forgiuen him.

(Notes Reference) And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, (m) according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

(m) Or, besides the burnt offerings, which were daily offered to the Lord.

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Passage 2: Psalms 104

(Psa 104:1) My soule, prayse thou the Lord: O Lord my God, thou art exceeding great, thou art clothed with glorie and honour.

(Notes Reference) Bless the LORD, O my soul. O LORD my God, thou art very great; thou art (a) clothed with honour and majesty.

(a) The prophet shows that we do not need to enter into the heavens to seek God, for as much as all the order of nature, with the propriety and placing of the elements, are living mirrors to see his majesty in.

(Psa 104:2) Which couereth himselfe with light as with a garment, and spreadeth the heauens like a curtaine.

(Psa 104:3) Which layeth the beames of his chambers in the waters, and maketh the cloudes his chariot, and walketh vpon the wings of the winde.

(Psa 104:4) Which maketh his spirits his messengers, and a flaming fire his ministers.

(Notes Reference) Who (b) maketh his angels spirits; his ministers a flaming fire:

(b) As the prophet here shows that all visible powers are ready to serve God: so in (Heb 1:7) the angels also, are obedient to his commandment.

(Psa 104:5) He set the earth vpon her foundations, so that it shall neuer moue.

(Psa 104:6) Thou coueredst it with the deepe as with a garment: the waters woulde stand aboue the mountaines.

(Notes Reference) Thou coveredst it with the (c) deep as [with] a garment: the (d) waters stood above the mountains.

(c) You make the sea to be an ornament to the earth.

(d) If by your power you did not bridle the rage of the waters, the whole world would be destroyed.

(Psa 104:7) But at thy rebuke they flee: at the voyce of thy thunder they haste away.

(Psa 104:8) And the mountaines ascend, and the valleis descend to the place which thou hast established for them.

(Psa 104:9) But thou hast set them a bounde, which they shall not passe: they shall not returne to couer the earth.

(Psa 104:10) He sendeth the springs into the valleis, which runne betweene the mountaines.

(Psa 104:11) They shall giue drinke to all the beasts of the fielde, and the wilde asses shall quench their thirst.

(Notes Reference) They give drink to every (e) beast of the field: the wild asses quench their thirst.

(e) If God provides for the beasts, much more will he extend his provident care to man.

(Psa 104:12) By these springs shall the foules of the heauen dwell, and sing among the branches.

(Notes Reference) By (f) them shall the fowls of the heaven have their habitation, [which] sing among the branches.

(f) There is no part of the world so barren where most evident signs of God's blessing do not appear.

(Psa 104:13) He watereth the mountaines from his chambers, and the earth is filled with the fruite of thy workes.

(Notes Reference) He watereth the hills from his (g) chambers: the earth is satisfied with the fruit of thy works.

(g) From the clouds.

(Psa 104:14) He causeth grasse to growe for the cattell, and herbe for the vse of man, that he may bring forth bread out of the earth,

(Notes Reference) He causeth the grass to grow for the cattle, and herb for the service of (h) man: that he may bring forth food out of the earth;

(h) He describes God's providential care over man, who not only provides necessary things for him such as herbs and other meat: but also things to rejoice and comfort him such as wine and oil or ointments.

(Psa 104:15) And wine that maketh glad the heart of man, and oyle to make the face to shine, and bread that strengtheneth mans heart.

(Psa 104:16) The high trees are satisfied, euen the cedars of Lebanon, which he hath planted,

(Psa 104:17) That ye birdes may make their nestes there: the storke dwelleth in the firre trees.

(Psa 104:18) The high mountaines are for the goates: the rockes are a refuge for the conies.

(Psa 104:19) He appoynted the moone for certaine seasons: the sunne knoweth his going downe.

(Notes Reference) He appointed (i) the moon for seasons: (k) the sun knoweth his going down.

(i) As to separate the night from the day, and to note days, months and years.

(k) That is, by his course, either far or near, it notes summer, winter and other seasons.

(Psa 104:20) Thou makest darkenesse, and it is night, wherein all the beastes of the forest creepe forth.

(Psa 104:21) The lions roare after their praye, and seeke their meate at God.

(Notes Reference) The young lions roar after their prey, and seek their meat (l) from God.

(l) That is, they only find meat according to God's providence, who cares even for the brute beasts.

(Psa 104:22) When the sunne riseth, they retire, and couche in their dennes.

(Psa 104:23) Then goeth man forth to his worke, and to his labour vntill the euening.

(Notes Reference) (m) Man goeth forth unto his work and to his labour until the evening.

(m) That is, when the day springs for the light is as it were a shield to defend man against the tyranny and fierceness of beasts.

(Psa 104:24) O Lord, howe manifolde are thy workes! in wisdome hast thou made them all: the earth is full of thy riches.

(Notes Reference) O LORD, how (n) manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches.

(n) He confesses that no tongue is able to express God's works nor mind to comprehend them.

(Psa 104:25) So is this sea great and wide: for therein are things creeping innumerable, both small beastes and great.

(Psa 104:26) There goe the shippes, yea, that Liuiathan, whom thou hast made to play therein.

(Psa 104:27) All these waite vpon thee, that thou maiest giue them foode in due season.

(Notes Reference) (o) These wait all upon thee; that thou mayest give [them] their meat in due season.

(o) God is a nourishing father, who provides for all creatures their daily foods.

(Psa 104:28) Thou giuest it to them, and they gather it: thou openest thine hand, and they are filled with good things.

(Psa 104:29) But if thou hide thy face, they are troubled: if thou take away their breath, they dye and returne to their dust.

(Notes Reference) Thou (p) hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust.

(p) As by your presence all things have life; so if you withdraw your blessings they all perish.

(Psa 104:30) Againe if thou send forth thy spirit, they are created, and thou renuest the face of the earth.

(Notes Reference) Thou (q) sendest forth thy spirit, they are created: and thou renewest the face of the earth.

(q) As the death of creatures shows that we are nothing of ourselves: so their generation declares that we receive all things from our Creator.

(Psa 104:31) Glory be to the Lord for euer: let the Lord reioyce in his workes.

(Psa 104:32) He looketh on the earth and it trembleth: he toucheth the mountaines, and they smoke.

(Notes Reference) He looketh on the earth, and it trembleth: he toucheth the hills, and they (r) smoke.

(r) God's merciful face gives strength to the earth, but his severe countenance burns the mountains.

(Psa 104:33) I will sing vnto the Lord all my life: I will prayse my God, while I liue.

(Psa 104:34) Let my wordes be acceptable vnto him: I will reioyce in the Lord.

(Psa 104:35) Let the sinners be consumed out of the earth, and the wicked till there be no more: O my soule, prayse thou the Lord. Prayse ye the Lord.

(Notes Reference) Let the sinners be (s) consumed out of the earth, and let the wicked be no more. Bless thou the LORD, O my soul. Praise ye the LORD.

(s) Who infect the world, and so cause it to be that God cannot rejoice in his work.

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Passage 3: 1 Corinthians 12-13

(1Co 12:1) Now concerning spirituall giftes, brethren, I would not haue you ignorant.

(Notes Reference) Now (1) concerning spiritual [gifts], brethren, I would not have you (a) ignorant.

(1) Now he enters into the third part of this treatise touching the right use of spiritual gifts, in which he gives the Corinthians plainly to understand that they abused them. For they that excelled bragged ambitiously of them, and so robbed God of the praise of his gifts: and having no consideration of their brethren, abused them to a vain display, and so robbed the church of the use of those gifts. On the other side the inferior sort envied the better, and went about to make a departure, so that all the body was as it were scatted and rent in pieces. So then, going about to remedy these abuses he wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to bestow them all.

(a) Ignorant to what purpose these gifts are given to you.

(1Co 12:2) Ye know that ye were Gentiles, and were caried away vnto the dumme Idoles, as ye were led.

(Notes Reference) (2) Ye know that ye were (b) Gentiles, carried away unto these dumb idols, even as ye were led.

(2) He reproves the same by comparing their former state with that in which they were at this time, being endued with those excellent gifts.

(b) As touching God's service and the covenant, mere strangers.

(1Co 12:3) Wherefore, I declare vnto you, that no man speaking by the Spirit of God calleth Iesus execrable: also no man can say that Iesus is the Lord, but by the holy Ghost.

(Notes Reference) (3) Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus (c) accursed: and [that] no man can say that Jesus is the Lord, but by the Holy Ghost.

(3) The conclusion: know you therefore that you cannot so much as move your lips to honour Christ at all, except by the grace of the Holy Spirit.

(c) Does curse him, or by any means whatever diminish his glory.

(1Co 12:4) Now there are diuersities of gifts, but the same Spirit.

(Notes Reference) (4) Now there are diversities of gifts, but the (d) same Spirit.

(4) In the second place, he lays another foundation, that is, that these gifts are different, as the functions also are different and their offices different, but that one self same Spirit, Lord, and God is the giver of all these gifts, and that to one end, that is, for the profit of all.

(d) The Spirit is plainly distinguished from the gifts.

(1Co 12:5) And there are diuersities of administrations, but the same Lord,

(1Co 12:6) And there are diuersities of operations, but God is the same which worketh all in all.

(Notes Reference) And there are diversities of (e) operations, but it is the same God which worketh all in all.

(e) So Paul calls that inward power which comes from the Holy Spirit, and makes men fit for wonderful things.

(1Co 12:7) But the manifestation of the Spirit is giuen to euery man, to profite withall.

(Notes Reference) But the manifestation of the Spirit is (f) given to every man to (g) profit withal.

(f) The Holy Spirit opens and shows himself freely in the giving of these gifts.

(g) To the use and benefit of the church.

(1Co 12:8) For to one is giuen by the Spirit the word of wisdome: and to an other the word of knowledge, by the same Spirit:

(Notes Reference) (5) For to one is given by the Spirit the word of (h) wisdom; to another the word of knowledge by the same Spirit;

(5) He declares this manifold diversity, and reckons up the principal gifts, beating that into their heads which he said before, that is, that all these things proceeded from one and the very same Spirit.

(h) Wisdom is a most excellent gift, and very needed, not only for those who teach, but also for those that exhort and comfort. And this thing is proper to the pastor's office, as the word of knowledge agrees to the teachers.

(1Co 12:9) And to another is giuen faith by the same Spirit: and to another the giftes of healing, by the same Spirit:

(1Co 12:10) And to another the operations of great workes: and to another, prophecie: and to another, the discerning of spirits: and to another, diuersities of tongues: and to another, the interpretation of tongues.

(Notes Reference) To another the (i) working of miracles; to another (k) prophecy; to another (l) discerning of spirits; to another [divers] kinds of tongues; to another the interpretation of tongues:

(i) By "working" he means those great workings of God's mighty power, which pass and excel among his miracles, as the delivery of his people by the hand of Moses: that which he did by Elijah against the priests of Baal, in sending down fire from heaven to consume his sacrifice: and that which he did by Peter, in the matter of Ananias and Sapphira.

(k) Foretelling of things to come.

(l) By which false prophets are know from true, in which Peter surpassed Philip in exposing Simon Magus; (Act 8:20).

(1Co 12:11) And all these thinges worketh one and the selfe same Spirit, distributing to euery man seuerally as he will.

(Notes Reference) But all these worketh that one and the selfsame Spirit, dividing to every man severally (6) as he will.

(6) He adds moreover somewhat else, that is, that although these gifts are unequal, yet they are most wisely divided, because the will of the Spirit of God is the rule of this distribution.

(1Co 12:12) For as the body is one, and hath many members, and all the members of the body, which is one, though they be many, yet are but one body: euen so is Christ.

(Notes Reference) (7) For as the body is one, and hath many members, and all the members of that one body, being many, are one body: (8) so also [is] (m) Christ.

(7) He sets forth his former saying by a similitude taken from the body: this, he says, is manifestly seen in the body, whose members are different, but yet so joined together, that they make but one body. (8) The applying of the similitude. So must we also think, he says, of the mystical body of Christ: for all we who believe, whether we are Jews or Gentiles, are by one person by the same baptism, joined together with our head, that by that means, there may be framed one body compact of many members. And we have drunk one self same spirit, that is to say, a spiritual feeling, perseverance and motion common to us all out of one cup.

(m) Christ joined together with his Church.

(1Co 12:13) For by one Spirit are we all baptized into one body, whether we bee Iewes, or Grecians, whether we be bonde, or free, and haue bene all made to drinke into one Spirit.

(Notes Reference) For by one Spirit are we all baptized into (n) one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to (o) drink into one Spirit.

(n) To become one body with Christ.

(o) By one quickening drink of the Lord's blood, we are made partakers of his Spirit alone.

(1Co 12:14) For the body also is not one member, but many.

(Notes Reference) (9) For the body is not one member, but many.

(9) He amplifies that which followed of the similitude, as if he should say, "The unity of the body is not prevented by this diversity of members, and furthermore it could not be a body if it did not consist of many members, and those being different."

(1Co 12:15) If the foote would say, Because I am not the hand, I am not of the body, is it therefore not of the body?

(Notes Reference) (10) If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body?

(10) Now he builds his doctrine upon the foundations which he has laid: and first of all he continues in his purposed similitude, and afterward he goes to the matter plainly and simply. And first of all he speaks unto those who would have separated themselves from those whom they envied, because they had not such excellent gifts as they. Now this is, he says, as if the foot should say it were not of the body, because it is not the hand, or the ear, because it is not the eye. Therefore all parts ought rather to defend the unity of the body, being coupled together to serve one another.

(1Co 12:16) And if the eare would say, Because I am not the eye, I am not of the body, is it therefore not of the body?

(1Co 12:17) If the whole body were an eye, where were the hearing? If the whole were hearing, where were the smellling?

(Notes Reference) (11) If the whole body [were] an eye, where [were] the hearing? If the whole [were] hearing, where [were] the smelling?

(11) Again speaking to them, he shows them that if that should come to pass which they desire, that is, that all should be equal one to another, there would follow a destruction of the whole body, indeed and of themselves. For it could not be a body unless it were made of many members knit together, and different from one another. And that no man might find fault with this division as unequal, he adds that God himself has joined all these together. Therefore all must remain joined together, that the body may remain in safety.

(1Co 12:18) But nowe hath God disposed the members euery one of them in the bodie at his owne pleasure.

(1Co 12:19) For if they were all one member, where were the body?

(1Co 12:20) But now are there many members, yet but one body.

(1Co 12:21) And the eye cannot say vnto the hand, I haue no neede of thee: nor the head againe to the feete, I haue no neede of you.

(Notes Reference) (12) And the eye cannot say unto the hand, I have no need of thee: nor again the head to the feet, I have no need of you.

(12) Now on the other hand, he speaks to those who were endued with more excellent gifts, exhorting them not to despise the inferiors as unprofitable, and as though they served to no use. For God, he says, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject and such as we are ashamed of, and that they should have more care to see to them and to cover them: that by this means the necessity which is on both parts, might keep the whole body in peace and harmony. And that even though if each part is considered apart, they are of different degrees and conditions, yet because they are joined together, they have a community both in prosperity and affliction.

(1Co 12:22) Yea, much rather those members of the body, which seeme to be more feeble, are necessarie.

(Notes Reference) Nay, much more those members of the body, which seem to be (p) more feeble, are necessary:

(p) Of the smallest and vilest offices, and therefore mentioned last among the rest.

(1Co 12:23) And vpon those members of the body, which wee thinke most vnhonest, put wee more honestie on: and our vncomely parts haue more comelinesse on.

(Notes Reference) And those [members] of the body, which we think to be less honourable, upon these we bestow more abundant (q) honour; and our uncomely [parts] have more abundant comeliness.

(q) We more carefully cover them.

(1Co 12:24) For our comely partes neede it not: but God hath tempered the body together, and hath giuen the more honour to that part which lacked,

(1Co 12:25) Lest there should be any diuision in the body: but that the members shoulde haue the same care one for another.

(Notes Reference) That there should be no schism in the body; but [that] the members should have the same (r) care one for another.

(r) Should bestow their operations and offices to the profit and preservation of the whole body.

(1Co 12:26) Therefore if one member suffer, all suffer with it: if one member be had in honour, all the members reioyce with it.

(Notes Reference) (13) And whether one member suffer, all the members suffer with it; or one member be honoured, all the members rejoice with it.

(13) Now he applies this same doctrine to the Corinthians without any allegory, warning them that as there are different functions and different gifts, it is their duty not to offend one another, either by envy or ambition. Instead, in being joined together in love and charity with one another, every one of them should bestow to the profit of all that which he has received, according as his ministry requires.

(1Co 12:27) Now ye are the body of Christ, and members for your part.

(Notes Reference) Now ye are the body of Christ, and members in (s) particular.

(s) For all churches, wherever they are dispersed through the whole world, are different members of one body.

(1Co 12:28) And God hath ordained some in the Church: as first Apostles, secondly Prophetes, thirdly teachers, then them that doe miracles: after that, the giftes of healing, helpers, gouernours, diuersitie of tongues.

(Notes Reference) And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, (t) helps, (u) governments, diversities of tongues.

(t) The offices of deacons.

(u) He sets forth the order of elders, who were the maintainers of the church's discipline.

(1Co 12:29) Are all Apostles? are all Prophetes? are all teachers?

(1Co 12:30) Are all doers of miracles? haue all the gifts of healing? doe all speake with tongues? doe all interprete?

(1Co 12:31) But desire you the best giftes, and I will yet shewe you a more excellent way.

(Notes Reference) (14) But covet earnestly the best gifts: and yet shew I unto you a more excellent way.

(14) He teaches those who are ambitious and envious, a certain holy ambition and envy. That is, if they give themselves to the best gifts, and such as are most profitable to the church, and so if they contend to excel one another in love, which far surpasses all other gifts.

(1Co 13:1) Though I speake with the tongues of men and Angels, and haue not loue, I am as sounding brasse, or a tinkling cymbal.

(Notes Reference) Though (1) I speak with the tongues of men and of (a) angels, and have not charity, I am become [as] sounding brass, or a (b) tinkling cymbal.

(1) He reasons first of charity, the excellency of which he first shows by this, that without it, all other gifts are as nothing before God. And this he proves partly by an induction, and partly also by an argument taken of the end, for what reason those gifts are given. For, to what purpose are those gifts but to God's glory, and the profit of the Church as is before proved? So that those gifts, without charity, have no right use.

(a) A very earnest amplifying of the matter, as if he said, "If there were any tongues of angels, and I had them, and did not use them to the benefit of my neighbour, it would be nothing else except a vain and prattling type of babbling."

(b) That gives a rude and uncertain sound.

(1Co 13:2) And though I had the gift of prophecie, and knewe all secrets and all knowledge, yea, if I had all faith, so that I could remooue mountaines and had not loue, I were nothing.

(Notes Reference) And though I have [the gift of] prophecy, and understand all mysteries, and all knowledge; and though I have all (c) faith, so that I could remove mountains, and have not charity, I am nothing.

(c) By "faith" he means the gift of doing miracles, and not that faith which justifies, which cannot be void of charity as the other may.

(1Co 13:3) And though I feede the poore with all my goods, and though I giue my body, that I be burned, and haue not loue, it profiteth me nothing.

(1Co 13:4) Loue suffreth long: it is bountifull: loue enuieth not: loue doeth not boast it selfe: it is not puffed vp:

(Notes Reference) (2) Charity (d) suffereth long, [and] is kind; charity envieth not; charity vaunteth not itself, is not puffed up,

(2) He describes the force and nature of charity, partly by a comparison of opposites, and partly by the effects of charity itself. And by this the Corinthians may understand both how profitable it is in the church, and how necessary: and also how far they are from it, and therefore how vainly and without cause they are proud.

(d) Literally, "defers wrath".

(1Co 13:5) It doeth no vncomely thing: it seeketh not her owne things: it is not prouoked to anger: it thinketh not euill:

(Notes Reference) Doth (e) not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil;

(e) It is not insolent, or reproachful.

(1Co 13:6) It reioyceth not in iniquitie, but reioyceth in the trueth:

(Notes Reference) Rejoiceth not in iniquity, but (f) rejoiceth in the truth;

(f) Rejoices at righteousness in the righteous. For by "truth" the Hebrews mean "righteousness".

(1Co 13:7) It suffreth all things: it beleeueth all things: it hopeth all things: it endureth all things.

(1Co 13:8) Loue doeth neuer fall away, though that prophecyings be abolished, or the tongues cease, or knowledge vanish away.

(Notes Reference) (3) Charity never faileth: but whether [there be] prophecies, they shall fail; whether [there be] tongues, they shall cease; whether [there be] (g) knowledge, it shall vanish away.

(3) Again he commends the excellency of charity, in that it will never be abolished in the saints, whereas the other gifts which are necessary for the building up of the church, so long as we live here, will have no place in the world to come.

(g) The getting of knowledge by prophesying.

(1Co 13:9) For we knowe in part, and we prophecie in part.

(Notes Reference) (4) For we know in (h) part, and we prophesy in part.

(4) The reason: because we are now in the state that we have need to learn daily, and therefore we have need of those helps, that is, of the gift of tongues, and knowledge, and also of those that teach by them. But to what purpose serve they then, when we have obtained and gotten the full knowledge of God, which serve now but for those who are imperfect and go by degrees to perfection?

(h) We learn imperfectly.

(1Co 13:10) But when that which is perfect, is come, then that which is in part, shalbe abolished.

(1Co 13:11) When I was a childe, I spake as a childe, I vnderstoode as a childe, I thought as a childe: but when I became a man, I put away childish thinges.

(Notes Reference) (5) When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things.

(5) He sets forth that which he said by an excellent similitude, comparing this life to our infancy, or childhood, in which we mutter and stammer rather than speak, and think and understand childish things, and therefore have need of such things as may form and frame our tongue and mind. But when we become men, to what purpose should we desire that stammering, those childish toys, and such like things, by which we are formed in our childhood by little and little?

(1Co 13:12) For nowe we see through a glasse darkely: but then shall wee see face to face. Nowe I know in part: but then shall I know euen as I am knowen.

(Notes Reference) (6) For (i) now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.

(6) The applying of the similitude of our childhood to this present life, in which we darkly behold heavenly things, according to the small measure of light which is given to us, through the understanding of tongues, and hearing the teachers and ministers of the Church. And our man's age and strength is compared to that heavenly and eternal life, in which when we behold God himself present, and are enlightened with his full and perfect light, to what purpose would we desire the voice of man, and those worldly things which are most imperfect? But yet then all the saints will be knit both with God, and between themselves with most fervent love. And therefore charity will not be abolished, but perfected, although it will not be shown forth and entertained by such manner of duties as belong only and especially to the infirmity of this life.

(i) All this must be understood by comparison.

(1Co 13:13) And nowe abideth faith, hope and loue, euen these three: but the chiefest of these is loue.

(Notes Reference) (7) And now abideth faith, hope, charity, these three; but the greatest of these [is] charity.

(7) The conclusion: as if the apostle should say, "Such therefore will be our condition then: but now we have three things, and they remain sure if we are Christ's, without which, true religion cannot consist, that is, faith, hope, and charity. And among these, charity is the chiefest because it ceases not in the life to come as the rest do, but is perfected and accomplished. For seeing that faith and hope tend to things which are promised and are to come, when we have presently gotten them, to what purpose would we have faith and hope? But yet there at length we will truly and perfectly love both God and one another."