Read Scripture In A Year: March 1

Passage 1: Leviticus 5-6

(Lev 5:1) Also if any haue sinned, that is, If he haue heard the voyce of an othe, and hee can be a witnes, whether he hath seene or knowen of it, if hee doe not vtter it, he shall beare his iniquitie:

(Notes Reference) And if a soul sin, and hear the voice of swearing, and [is] a witness, whether he hath seen or (a) known [of it]; if he do not utter [it], then he shall bear his iniquity.

(a) By which it is commanded to bear witness to the truth, and disclose the iniquity of the ungodly.

(Lev 5:2) Either if one touche any vncleane thing, whether it be a carion of an vncleane beast, or a carion of vncleane cattel, or a carion of vncleane creeping things, and is not ware of it, yet he is vncleane, and hath offended:

(Lev 5:3) Eyther if hee touche any vncleannesse of man (whatsoeuer vncleannes it be, that hee is defiled with) and is not ware of it, and after commeth to the knowledge of it, he hath sinned:

(Lev 5:4) Either if any sweare and pronounce with his lippes to do euill, or to doe good (whatsoeuer it bee that a man shall pronounce with an othe) and it be hid from him, and after knoweth that he hath offended in one of these poyntes,

(Notes Reference) Or if a soul (b) swear, pronouncing with [his] lips to do evil, or to do good, whatsoever [it be] that a man shall pronounce with an oath, and it be hid from him; when he knoweth [of it], then he shall be guilty in one of these.

(b) Or, vow rashly without just examination of the circumstances, and not knowing what shall be the issue of the same.

(Lev 5:5) Whe he hath sinned in any of these things, then he shall confesse that he hath sinned therein.

(Notes Reference) And it shall be, when he shall be guilty in one of these (c) [things], that he shall confess that he hath sinned in that [thing]:

(Lev 5:6) Therefore shall he bring his trespasse offring vnto the Lord for his sinne which he hath committed, euen a female from ye flocke, be it a lambe or a she goat for a sinne offring, and the Priest shall make an atonement for him, concerning his sinne.

(Lev 5:7) But if he be not able to bring a sheepe, he shall bring for his trespas which he hath committed, two turtle doues, or two yong pigeons vnto the Lord, one for a sinne offring, and the other for a burnt offring.

(Lev 5:8) So he shall bring them vnto the Priest, who shall offer the sinne offring first, and wring the necke of it a sunder, but not plucke it cleane off.

(Lev 5:9) After he shall sprinkle of the blood of the sinne offring vpon the side of the altar, and the rest of the blood shall be shed at the foote of the altar: for it is a sinne offering.

(Lev 5:10) Also he shall offer the seconde for a burnt offring as the maner is: so shall the Priest make an atonement for him (for his sinne which hee hath committed) and it shalbe forgiuen him.

(Notes Reference) And he shall offer the second [for] a burnt offering, according to the manner: and the priest shall (d) make an atonement for him for his sin which he hath sinned, and it shall be forgiven him.

(d) Or, declare him to be purged of that sin.

(Lev 5:11) But if he be not able to bring two turtle doues, or two yong pigeons, then he that hath sinned, shall bring for his offring, the tenth parte of an Ephah of fine floure for a sinne offring, he shall put none oyle thereto, neither put any incense thereon: for it is a sinne offering.

(Notes Reference) But if he be not able to bring two turtledoves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an (e) ephah of fine flour for a sin offering; he shall put no (f) oil upon it, neither shall he put [any] frankincense thereon: for it [is] a sin offering.

(e) Which was about a half gallon.

(f) As in the meat offering, (Lev 2:1).

(Lev 5:12) Then shall hee bring it to the Priest, and the Priest shall take his handfull of it for the remembrance thereof, and burne it vpon the altar with the offrings of the Lord made by fire: for it is a sinne offring.

(Lev 5:13) So the Priest shall make an atonement for him, as touching his sinne that he hath committed in one of these poyntes, and it shall bee forgiuen him: and the remnant shalbe the Priests, as the meate offring.

(Lev 5:14) And the Lord spake vnto Moses, saying,

(Lev 5:15) If any person transgresse and sinne through ignorance by taking away things consecrated vnto the Lord, hee shall then bring for his trespasse offring vnto the Lord a ramme without blemish out of the flocke, worth two shekels of siluer by thy estimation after the shekel of the Sanctuarie, for a trespasse offring.

(Notes Reference) If a soul commit a trespass, and sin through ignorance, (g) in the holy things of the LORD; then he shall bring for his trespass unto the LORD a ram without blemish out of the flocks, (h) with thy estimation by shekels of silver, after the shekel of the sanctuary, for a trespass offering:

(g) Concerning the first fruits or tithes, due to the priests and Levites.

(h) By the estimation of the priest, (Lev 27:12).

(Lev 5:16) So hee shall restore that wherein hee hath offended, in taking away of the holy thing, and shall put the fift part more thereto, and giue it vnto the Priest: so the Priest shall make an atonement for him with the ram of ye trespasse offring, and it shalbe forgiuen him.

(Lev 5:17) Also if any sinne and doe against any of the commandements of the Lord, which ought not to be done, and knowe not and sinne and beare his iniquitie,

(Notes Reference) And if a soul sin, and commit any of these things which are forbidden to be done by the commandments of the LORD; though he wist [it] not, yet is he guilty, and shall (i) bear his iniquity.

(i) That is, remembers after that he has sinned when his conscience accuses him.

(Lev 5:18) Then shall he bring a ramme without blemishe out of the flocke, in thy estimation worth two shekels for a trespasse offring vnto ye Priest: and the Priest shall make an atonement for him concerning his ignorance wherein he erred, and was not ware: so it shalbe forgiuen him.

(Notes Reference) And he shall bring a ram without blemish out of the flock, with thy estimation, for a trespass offering, unto the priest: and the priest shall make an atonement for him concerning his (k) ignorance wherein he erred and wist [it] not, and it shall be forgiven him.

(k) Else if his sin against God come of malice, he must die; (Num 15:30).

(Lev 5:19) This is the trespasse offring for the trespasse committed against the Lord.

(Lev 6:1) And the Lord spake vnto Moses, saying,

(Lev 6:2) If any sinne and commit a trespasse against the Lord, and denie vnto his neighbour that, which was take him to keepe, or that which was put to him of trust, or doth by robberie, or by violence oppresse his neighbour,

(Notes Reference) If a soul sin, and commit a trespass against the LORD, and lie unto his neighbour in that which was delivered him to keep, or in (a) fellowship, or in a thing taken away by (b) violence, or hath deceived his neighbour;

(a) To give, and occupy for the use of him that gave it.

(b) By any deceit, or unlawful means.

(Lev 6:3) Or hath found that which was lost, and denieth it, and sweareth falsely, for any of these things that a man doeth, wherein he sinneth:

(Notes Reference) Or have found that which was lost, and lieth concerning it, and sweareth falsely; in any of all these that a man doeth, (c) sinning therein:

(Lev 6:4) When, I say, he thus sinneth and trespasseth, he shall then restore the robbery that he robbed, or the thing taken by violence which hee tooke by force, or the thing which was deliuered him to keepe, or the lost thing which he founde,

(Lev 6:5) Or for whatsoeuer he hath sworne falsely, he shall both restore it in the whole summe, and shall adde the fift parte more thereto, and giue it vnto him to whome perteyneth, the same day that he offreth for trespasse.

(Lev 6:6) Also he shall bring for his trespasse vnto the Lord, a ramme without blemish out of the flocke in thy estimation worth two shekels for a trespasse offring vnto the Priest.

(Lev 6:7) And the Priest shall make an atonement for him before the Lord, and it shall be forgiuen him, whatsoeuer thing he hath done, and trespassed therein.

(Lev 6:8) Then the Lord spake vnto Moses, saying,

(Lev 6:9) Commaund Aaron and his sonnes, saying, This is the lawe of the burnt offring, (it is the burnt offring because it burneth vpon the altar al the night vnto the morning, and the fire burneth on the altar)

(Notes Reference) Command Aaron and his sons, saying, This [is] the (d) law of the burnt offering: It [is] the burnt offering, because of the burning upon the altar all night unto the morning, and the fire of the altar shall be burning in it.

(d) That is, the ceremony which ought to be observed in it.

(Lev 6:10) And the Priest shall put on his linen garment, and shall put on his linen breeches vpon his flesh, and take away the ashes when the fire hath consumed the burnt offring vpon the altar, and he shall put them beside the altar.

(Notes Reference) And the priest shall put on his linen garment, and his linen breeches shall he put upon (e) his flesh, and take up the ashes which the fire hath consumed with the burnt offering on the altar, and he shall put them beside the (f) altar.

(e) Upon his secret parts, (Exo 28:42).

(f) In the ash pans appointed for that use.

(Lev 6:11) After, he shall put off his garments, and put on other raiment, and cary the ashes foorth without the hoste vnto a cleane place.

(Lev 6:12) But the fire vpon the altar shall burne thereon and neuer be put out: wherefore the Priest shall burne wood on it euery morning, and lay the burnt offering in order vpon it, and he shall burne thereon the fat of the peace offrings.

(Lev 6:13) The fire shall euer burne vpon the altar, and neuer go out.

(Lev 6:14) Also this is the lawe of the meate offring, which Aarons sonnes shall offer in the presence of the Lord, before the altar.

(Lev 6:15) He shall euen take thence his handfull of fine flowre of the meate offring and of the oyle, and all the incense which is vpon the meat offring, and shall burne it vpon the altar for a sweete sauour, as a memoriall therefore vnto the Lord:

(Lev 6:16) But the rest thereof shall Aaron and his sonnes eate: it shalbe eaten without leauen in the holy place: in the court of the Tabernacle of the Congregation they shall eate it.

(Lev 6:17) It shall not be baken with leauen: I haue giuen it for their portion of mine offrings made by fire: for it is as the sinne offering and as the trespasse offring.

(Notes Reference) It shall not be (g) baken with leaven. I have given it [unto them for] their portion of my offerings made by fire; it [is] most holy, as [is] the sin offering, and as the trespass offering.

(g) Or, kneaded with leaven and baked.

(Lev 6:18) All the males among the children of Aaron shall eate of it: It shalbe a statute for euer in your generations concerning the offrings of the Lord, made by fire: whatsoeuer toucheth them shall be holy.

(Lev 6:19) Agayne the Lord spake vnto Moses, saying,

(Lev 6:20) This is the offering of Aaron and his sonnes, which they shall offer vnto the Lord in the day when he is anointed: the tenth part of an Ephah of fine floure, for a meate offering perpetuall: halfe of it in ye morning, and halfe thereof at night.

(Notes Reference) This [is] the offering of Aaron and of his sons, which they shall offer unto the LORD in the day when he is anointed; the tenth part of an ephah of fine flour for a meat offering (h) perpetual, half of it in the morning, and half thereof at night.

(h) So oft as the high priest shall be elected and anointed.

(Lev 6:21) In the frying panne it shalbe made with oyle: thou shalt bring it fryed, and shalt offer the baken pieces of the meate offering for a sweete sauour vnto the Lord.

(Lev 6:22) And the Priest that is anointed in his steade, among his sonnes shall offer it: It is the Lordes ordinance for euer, it shall be burnt altogether.

(Notes Reference) And the priest of his sons that is (i) anointed in his stead shall offer it: [it is] a statute for ever unto the LORD; it shall be wholly burnt.

(i) His son that shall succeed him.

(Lev 6:23) For euery meate offring of the Priest shall be burnt altogether, it shall not be eaten.

(Lev 6:24) Furthermore, the Lord spake vnto Moses, saying,

(Lev 6:25) Speake vnto Aaron, and vnto his sonnes, and say, This is the Lawe of the sinne offering, In the place where the burnt offring is killed, shall the sinne offring be killed before the Lord, for it is most holy.

(Lev 6:26) The Priest that offreth this sinne offring, shall eate it: in the holy place shall it be eaten, in the court of ye Tabernacle of the Congregation.

(Lev 6:27) Whatsoeuer shall touch the flesh thereof shalbe holy: and when there droppeth of the blood thereof vpon a garment, thou shalt wash that whereon it droppeth in the holy place.

(Notes Reference) Whatsoever shall touch the flesh thereof shall be holy: and when there is sprinkled of the blood thereof upon any (k) garment, thou shalt wash that whereon it was sprinkled in the holy place.

(k) Meaning, the garment of the priest.

(Lev 6:28) Also the earthen pot that it is sodden in, shalbe broken, but if it be sodden in a brasen pot, it shall both be scoured and washed with water.

(Notes Reference) But the earthen vessel wherein it is sodden shall be broken: and if it be sodden in a brasen pot, it shall be both scoured, and rinsed in (l) water.

(l) Which was in the laver, (Exo 30:28).

(Lev 6:29) All the males among the Priestes shall eate thereof, for it is most holy.

(Lev 6:30) But no sinne offering, whose blood is brought into the Tabernacle of the Congregation to make reconciliation in the holy place, shalbe eaten, but shalbe burnt in the fire.

(Notes Reference) And no sin offering, whereof [any] of the blood is brought into the tabernacle of the congregation to reconcile [withal] in the holy [place], shall be eaten: it shall be burnt in the (m) fire.

(m) Out of the camp (Lev 4:12).

Passage 2: Psalms 105

(Psa 105:1) Praise the Lord, and call vpon his Name: declare his workes among the people.

(Notes Reference) O give thanks unto the LORD; call upon his name: (a) make known his deeds among the people.

(a) For as much as the Israelites were exempted from the common condemnation of the world, and were elected to be God's people, the prophet wills them to show themselves mindful by thanksgiving.

(Psa 105:2) Sing vnto him, sing prayse vnto him, and talke of all his wonderous workes.

(Psa 105:3) Reioyce in his holy Name: let the heart of them that seeke the Lord, reioyce.

(Psa 105:4) Seeke the Lord and his strength: seeke his face continually.

(Notes Reference) Seek the LORD, and his (b) strength: seek his face evermore.

(b) By the strength and face he means the ark where God declared his power and his presence.

(Psa 105:5) Remember his marueilous woorkes, that he hath done, his wonders and the iudgements of his mouth,

(Notes Reference) Remember his (c) marvellous works that he hath done; his wonders, and the (d) judgments of his mouth;

(d) Because his power was declared living by this, as if he would have declared it by mouth.

(Psa 105:6) Ye seede of Abraham his seruant, ye children of Iaakob, which are his elect.

(Psa 105:7) He is the Lord our God: his iudgements are through all the earth.

(Psa 105:8) He hath alway remembred his couenant and promise, that he made to a thousand generations,

(Psa 105:9) Euen that which he made with Abraham, and his othe vnto Izhak:

(Notes Reference) Which [covenant] he (e) made with Abraham, and his oath unto Isaac;

(e) The promise God made to Abraham to be his God, and the God of his seed after him, he renewed and repeated again to his seed after him.

(Psa 105:10) And since hath confirmed it to Iaakob for a lawe, and to Israel for an euerlasting couenant,

(Psa 105:11) Saying, Vnto thee will I giue the land of Canaan, the lot of your inheritance.

(Notes Reference) Saying, (f) Unto thee will I give the land of Canaan, the lot of your inheritance:

(f) He shows that they would not enjoy the land of Canaan by any other means, but by reason of his covenant made with their fathers.

(Psa 105:12) Albeit they were fewe in nomber, yea, very fewe, and strangers in the land,

(Psa 105:13) And walked about from nation to nation, from one kingdome to another people,

(Psa 105:14) Yet suffered he no man to doe them wrong, but reprooued Kings for their sakes, saying,

(Notes Reference) He suffered no man to do them wrong: yea, he reproved (g) kings for their sakes;

(g) That is, the king of Egypt and the king of Gerar, (Gen 12:17, Gen 20:3)

(Psa 105:15) Touche not mine anointed, and doe my Prophets no harme.

(Notes Reference) [Saying], Touch not mine (h) anointed, and do my (i) prophets no harm.

(h) Those whom I have sanctified to be my people.

(i) Meaning, the old fathers, to whom God showed himself plainly, and who set forth his word.

(Psa 105:16) Moreouer, he called a famine vpon ye land, and vtterly brake the staffe of bread.

(Notes Reference) Moreover he called for a famine upon the land: he brake the whole (k) staff of bread.

(k) Either by sending scarcity or the strength and nourishment of it.

(Psa 105:17) But he sent a man before them: Ioseph was solde for a slaue.

(Psa 105:18) They helde his feete in the stockes, and he was laide in yrons,

(Psa 105:19) Vntill his appointed time came, and the counsell of the Lord had tryed him.

(Notes Reference) Until (l) the time that his word came: the word of the LORD tried him.

(l) So long he suffered adversity as God had appointed, and till he had sufficiently tried his patience.

(Psa 105:20) The King sent and loosed him: euen the Ruler of the people deliuered him.

(Psa 105:21) He made him lord of his house, and ruler of all his substance,

(Psa 105:22) That he shoulde binde his princes vnto his will, and teach his Ancients wisedome.

(Notes Reference) To bind his (m) princes at his pleasure; and teach his senators wisdom.

(m) That the very princes of the countries would be at Joseph's commandment, and learn wisdom from him.

(Psa 105:23) Then Israel came to Egypt, and Iaakob was a stranger in the land of Ham.

(Psa 105:24) And he increased his people exceedingly, and made them stronger then their oppressours.

(Psa 105:25) He turned their heart to hate his people, and to deale craftily with his seruants.

(Notes Reference) (n) He turned their heart to hate his people, to deal subtilly with his servants.

(n) So it is in God, either to move the hearts of the wicked to love or to hate God's children.

(Psa 105:26) Then sent he Moses his seruant, and Aaron whom he had chosen.

(Psa 105:27) They shewed among them the message of his signes, and wonders in the land of Ham.

(Psa 105:28) He sent darkenesse, and made it darke: and they were not disobedient vnto his commission.

(Notes Reference) He sent darkness, and made it dark; and they (o) rebelled not against his word.

(o) Meaning, Moses and Aaron.

(Psa 105:29) He turned their waters into blood, and slewe their fish.

(Psa 105:30) Their land brought foorth frogs, euen in their Kings chambers.

(Psa 105:31) He spake, and there came swarmes of flies and lice in all their quarters.

(Notes Reference) He (p) spake, and there came divers sorts of flies, [and] lice in all their coasts.

(p) So that this vermin did not come by chance, but as God had appointed, and his prophet Moses spoke.

(Psa 105:32) He gaue them haile for raine, and flames of fire in their land.

(Notes Reference) He gave them (q) hail for rain, [and] flaming fire in their land.

(q) It was strange to see rain in Egypt, much more it was fearful to see hail.

(Psa 105:33) He smote their vines also and their figge trees, and brake downe the trees in their coastes.

(Psa 105:34) He spake, and the grashoppers came, and caterpillers innumerable,

(Notes Reference) (r) He spake, and the locusts came, and caterpillers, and that without number,

(r) He shows that all creatures are armed against man when God is his enemy as at his commandment the grasshoppers destroyed the land.

(Psa 105:35) And did eate vp all the grasse in their land, and deuoured the fruite of their ground.

(Psa 105:36) He smote also all the first borne in their land, euen the beginning of all their strength.

(Psa 105:37) He brought them forth also with siluer and golde, and there was none feeble among their tribes.

(Notes Reference) He brought them forth also with silver and gold: and [there was] (s) not one feeble [person] among their tribes.

(s) When their enemies felt God's plagues his children by his providence were exempted.

(Psa 105:38) Egypt was glad at their departing: for the feare of them had fallen vpon them.

(Notes Reference) Egypt was (t) glad when they departed: for the fear of them fell upon them.

(t) For God's plagues caused them to prefer to depart with the Israelites rather than with their lives.

(Psa 105:39) He spred a cloude to be a couering, and fire to giue light in the night.

(Psa 105:40) They asked, and he brought quailes, and he filled them with the bread of heauen.

(Notes Reference) [The people] (u) asked, and he brought quails, and satisfied them with the bread of heaven.

(u) Not for necessity but for satisfying of their lust.

(Psa 105:41) He opened the rocke, and the waters flowed out, and ranne in the drye places like a riuer.

(Psa 105:42) For he remembred his holy promise to Abraham his seruant,

(Notes Reference) For he remembered his holy (x) promise, [and] Abraham his servant.

(x) Which he confirms to the posterity in whom after a sort the dead live and enjoy the promises.

(Psa 105:43) And he brought forth his people with ioy, and his chosen with gladnesse,

(Notes Reference) And he brought forth his people with (y) joy, [and] his chosen with gladness:

(y) When the Egyptians lamented and were destroyed.

(Psa 105:44) And gaue them the lands of the heathen, and they tooke the labours of the people in possession,

(Psa 105:45) That they might keepe his statutes, and obserue his Lawes. Prayse ye the Lord.

(Notes Reference) That they might (z) observe his statutes, and keep his laws. Praise ye the LORD.

(z) This is the reason why God preserves his Church, because they should worship and call on him in this world.

Passage 3: 1 Corinthians 14

(1Co 14:1) Followe after loue, and couet spirituall giftes, and rather that ye may prophecie.

(Notes Reference) Follow (1) after charity, and desire spiritual [gifts], but rather that ye may (a) prophesy.

(1) He infers now of what he spoke before: therefore seeing charity is the chiefest of all, before all things set it before you as chief and principal. And so esteem those things as most excellent which profit the greater part of men (such as prophecy, that is to say, the gift of teaching and applying the doctrine: which was condemned in respect of other gifts, although it is the chiefest and most necessary for the Church) and not those who for a show seem to be marvellous, as the gifts of tongues. This was when a man was suddenly endowed with the knowledge of many tongues, which made men greatly amazed and yet of itself was not greatly of any use, unless there was an interpreter.

(a) What prophecy is he shows in the third verse.

(1Co 14:2) For hee that speaketh a strange tongue, speaketh not vnto men, but vnto God: for no man heareth him: howbeit in the spirit he speaketh secret things.

(Notes Reference) (2) For he that speaketh in an [unknown] (b) tongue speaketh not unto men, but unto God: for no man understandeth [him]; howbeit in the (c) spirit he speaketh mysteries.

(2) He reprehends their perverse judgment concerning the gift of tongues. For why was it given? The answer: so that the mysteries of God might be the better known to a greater number. By this it is evident that prophecy, which the gift of tongues ought to serve, is better than this: and therefore the Corinthians judged incorrectly, in that they made more account of the gift of tongues than of prophesying: because no doubt the gift of tongues was a thing more to be bragged of. And hereupon followed another abuse of the gift of tongues, in that the Corinthians used tongues in the congregation without an interpreter. And although this thing might be done to some profit of him that spoke them, yet he corrupted the right use of that gift because there came by it no profit to the hearers. And common assemblies were instituted and appointed not for any private man's commodity, but for the profit of the whole company.

(b) A strange language, which no man can understand without an interpreter.

(c) By that inspiration which he has received of the Spirit, which nonetheless he abuses, when he speaks mysteries which none of the company can understand.

(1Co 14:3) But he that prophecieth, speaketh vnto me to edifying, and to exhortation, and to comfort.

(Notes Reference) But he that prophesieth speaketh unto men [to] (d) edification, and exhortation, and comfort.

(d) Which may further men in the study of godliness.

(1Co 14:4) He that speaketh strange language, edifieth himselfe: but hee that prophecieth, edifieth the Church.

(Notes Reference) He that speaketh in an [unknown] tongue edifieth himself; but he that prophesieth edifieth the (e) church.

(e) The company.

(1Co 14:5) I would that ye all spake strange languages, but rather that ye prophecied: for greater is hee that prophecieth, then hee that speaketh diuers tongues, except hee expound it, that the Church may receiue edification.

(1Co 14:6) And nowe, brethren, if I come vnto you speaking diuers tongues, what shall I profite you, except I speake to you, either by reuelation, or by knowledge, or by prophecying, or by doctrine?

(1Co 14:7) Moreouer things without life which giue a sounde, whether it be a pipe or an harpe, except they make a distinction in the soundes, how shall it be knowen what is piped or harped?

(Notes Reference) (3) And even things without life giving sound, whether pipe or harp, except they give a distinction in the sounds, how shall it be known what is piped or harped?

(3) He sets forth that which he said by a similitude, which he borrows and takes from instruments of music, which although they speak not perfectly, yet they are distinguished by their sounds, that they may be the better used.

(1Co 14:8) And also if the trumpet giue an vncertaine sound, who shall prepare himselfe to battell?

(1Co 14:9) So likewise you, by the tongue, except yee vtter wordes that haue signification, howe shall it be vnderstand what is spoken? for ye shall speake in the ayre.

(Notes Reference) So likewise ye, except ye utter by the tongue words (f) easy to be understood, how shall it be known what is spoken? for ye shall speak into the air.

(f) That fitly utter the matter itself.

(1Co 14:10) There are so many kindes of voyces (as it commeth to passe) in the world, and none of them is dumme.

(Notes Reference) (4) There are, it may be, so many kinds of voices in the world, and none of them [is] without signification.

(4) He proves that interpretation is necessarily to be joined with the gift of tongues, by the manifold variety of languages, insomuch that if one speak to another without an interpreter, it is as if he did not speak.

(1Co 14:11) Except I know then the power of ye voyce, I shall be vnto him that speaketh a barbarian, and he that speaketh, shalbe a barbarian vnto me.

(Notes Reference) Therefore if I know not the meaning of the voice, I shall be unto him that speaketh a barbarian, and he that (g) speaketh [shall be] a barbarian unto me.

(g) As the papists in all their sermons, and they that ambitiously pour out some Hebrew or Greek words in the pulpit before the unlearned people, by this to get themselves a name of vain learning.

(1Co 14:12) Euen so, forasmuch as ye couet spirituall giftes, seeke that ye may excell vnto the edifying of the Church.

(Notes Reference) (5) Even so ye, forasmuch as ye are zealous of spiritual [gifts], seek that ye may excel to the edifying of the church.

(5) The conclusion: if they will excel in those spiritual gifts, as it is proper, they must seek the profit of the church. And therefore they must not use the gift of tongues, unless there is an interpreter to expound the strange and unknown tongue, whether it is himself that speaks, or another interpreter.

(1Co 14:13) Wherefore, let him that speaketh a strange tongue, pray, that he may interprete.

(Notes Reference) Wherefore let him that speaketh in an [unknown] tongue (h) pray that he may interpret.

(h) Pray for the gift of interpretation.

(1Co 14:14) For if I pray in a strange togue, my spirit prayeth: but mine vnderstading is without fruite.

(Notes Reference) (6) For (i) if I pray in an [unknown] tongue, my (k) spirit prayeth, but my understanding is (l) unfruitful.

(6) A reason: because it is not sufficient for us to speak so in the congregation that we ourselves worship God in spirit (that is according to the gift which we have received), but we must also be understood of the company, lest that is unprofitable to others which we have spoken.

(i) If I pray, when the church is assembled together, in a strange tongue.

(k) The gift and inspiration which the spirit gives me does its part, but only to myself.

(l) No fruit comes to the church by my prayers.

(1Co 14:15) What is it then? I will pray with the spirit, but I wil pray with the vnderstanding also: I wil sing with the spirite, but I will sing with the vnderstanding also.

(Notes Reference) What is it then? I will pray with the spirit, and I will pray with the (m) understanding also: I will sing with the spirit, and I will sing with the understanding also.

(m) So that I may be understood by others, and may instruct others.

(1Co 14:16) Else, when thou blessest with the spirit, howe shall hee that occupieth the roome of the vnlearned, say Amen, at thy giuing of thankes, seeing he knoweth not what thou sayest?

(Notes Reference) (7) Else when thou shalt bless with the (n) spirit, how shall he that (o) occupieth the room of the unlearned say (p) Amen at thy giving of thanks, seeing he understandeth not what thou sayest?

(7) Another reason: seeing that the whole congregation must agree with him that speaks, and also witness this agreement, how will they give their assent or agreement who know not what is spoken?

(n) Alone, without any consideration of the hearers.

(o) He that sits as a private man.

(p) So then one uttered the prayers, and all the company answered "amen".

(1Co 14:17) For thou verely giuest thankes well, but the other is not edified.

(1Co 14:18) I thanke my God, I speake languages more then ye all.

(Notes Reference) (8) I thank my God, I speak with tongues more than ye all:

(8) He sets himself as an example, both that they may be ashamed of their foolish ambition, and also that he may avoid all suspicion of envy.

(1Co 14:19) Yet had I rather in the Church to speake fiue wordes with mine vnderstanding, that I might also instruct others, then ten thousande wordes in a strange tongue.

(Notes Reference) Yet in the church I had rather speak (q) five words with my understanding, that [by my voice] I might teach others also, than ten thousand words in an [unknown] tongue.

(q) A very few words.

(1Co 14:20) Brethren, be not children in vnderstanding, but as concerning maliciousnes be children, but in vnderstanding be of a ripe age.

(Notes Reference) (9) Brethren, be not children in understanding: howbeit in malice be ye children, but in understanding be men.

(9) Now he reproves those freely for their childish folly, who do not see how this gift of tongues which was given to the profit of the Church, is turned by their ambition into an instrument of cursing, seeing that this same cursing is also contained among the punishments with which God punished the stubbornness of his people, that he dispersed them amongst strangers whose language they did not understand.

(1Co 14:21) In the Lawe it is written, By men of other tongues, and by other languages will I speake vnto this people: yet so shall they not heare me, sayth the Lord.

(Notes Reference) In the (r) law it is written, With [men of] other tongues and other lips will I speak unto this people; and yet for all that will they not hear me, saith the Lord.

(r) By the "law" he understands the entire scripture.

(1Co 14:22) Wherefore strange tongues are for a signe, not to them that beleeue, but to them that beleeue not: but prophecying serueth not for them that beleeue not, but for them which beleeue.

(Notes Reference) (10) Wherefore tongues are for a sign, not to them that believe, but to them that believe not: but prophesying [serveth] not for them that believe not, but for them which believe.

(10) The conclusion: therefore the gift of tongues serves to punish the unfaithful and unbelievers, unless it is referred to prophecy (that is to say, to the interpretation of scripture) and that what is spoken is by the means of prophecy is understood by the hearers.

(1Co 14:23) If therefore when the whole Church is come together in one, and all speake strange tongues, there come in they that are vnlearned, or they which beleeue not, will they not say, that ye are out of your wittes?

(Notes Reference) (11) If therefore the whole church be come together into one place, and all speak with tongues, and there come in [those that are] (s) unlearned, or unbelievers, will they not say that ye are mad?

(11) Another argument: the gift of tongues without prophecy is not only unprofitable to the faithful, but also hurts very much, both the faithful as well as the unfaithful, who should be won in the public assemblies. For by this means it comes to pass that the faithful seem to others to be mad, much less can the unfaithful be instructed by it.

(s) See (Act 4:13).

(1Co 14:24) But if all prophecie, and there come in one that beleeueth not, or one vnlearned, hee is rebuked of all men, and is iudged of all,

(1Co 14:25) And so are the secrets of his heart made manifest, and so he will fall downe on his face and worship God, and say plainely that God is in you in deede.

(1Co 14:26) What is to be done then, brethren? when ye come together, according as euery one of you hath a Psalme, or hath doctrine, or hath a tongue, or hath reuelation, or hath interpretation, let all things be done vnto edifying.

(Notes Reference) (12) How is it then, brethren? when ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying.

(12) The conclusion: the edifying of the congregation is a rule and measure of the right use of all spiritual gifts.

(1Co 14:27) If any man speake a strange tongue, let it be by two, or at the most, by three, and that by course, and let one interprete.

(Notes Reference) (13) If any man speak in an [unknown] tongue, [let it be] by two, or at the most [by] three, and [that] by course; and let one interpret.

(13) The manner how to use the gift of tongues. It may be lawful for one or two, or at the most for three, to use the gift of tongues, one after another in an assembly, so that there is someone to expound their utterances. But if there are none to expound, let him that has the gift speak to himself alone.

(1Co 14:28) But if there be no interpreter, let him keepe silence in the Church, which speaketh languages, and let him speake to himselfe, and to God.

(1Co 14:29) Let the Prophets speake two, or three, and let the other iudge.

(Notes Reference) (14) Let the prophets speak two or three, and let the other judge.

(14) The manner of prophesying: let two or three propound, and let the others judge of that which is propounded, whether it is agreeable to the word of God or not. If in this examination the Lord indicates that nothing was wrong, let them give him leave to speak. Let every man be admitted to prophesy, severally and in his order, so far forth as it is required for the edifying of the church. Let them be content to be subject to each other's judgment.

(1Co 14:30) And if any thing be reueiled to another that sitteth by, let the first holde his peace.

(1Co 14:31) For ye may all prophecie one by one, that all may learne, and all may haue comfort.

(1Co 14:32) And the spirits of the Prophets are subiect to the Prophets.

(Notes Reference) And the (t) spirits of the prophets are subject to the prophets.

(t) The doctrine which the prophets bring, who are inspired with God's Spirit.

(1Co 14:33) For God is not the author of confusion, but of peace, as we see in all ye Churches of the Saints.

(1Co 14:34) Let your women keepe silence in the Churches: for it is not permitted vnto them to speake: but they ought to be subiect, as also the Lawe sayth.

(Notes Reference) (15) Let your women keep silence in the churches: for it is not permitted unto them to speak; but [they are commanded] to be under obedience, as also saith the law.

(15) Women are commanded to be silent in public assemblies, and they are commanded to ask of their husbands at home.

(1Co 14:35) And if they will learne any thing, let them aske their husbands at home: for it is a shame for women to speake in the Church.

(1Co 14:36) Came the worde of God out from you? either came it vnto you onely?

(Notes Reference) (16) What? came the word of God out from you? or came it unto you only?

(16) A general conclusion of the treatise of the right use of spiritual gifts in assemblies. And this is with a sharp reprehension, lest the Corinthians might seem to themselves to be the only ones who are wise.

(1Co 14:37) If any man thinke him selfe to be a Prophet, or spirituall, let him acknowledge, that the things, that I write vnto you, are the commandements of the Lord.

(Notes Reference) If any man think himself to be a prophet, or (u) spiritual, let him acknowledge that the things that I write unto you are the commandments of the Lord.

(u) Skilful in knowing and judging spiritual things.

(1Co 14:38) And if any man be ignorant, let him be ignorant.

(Notes Reference) (17) But if any man be ignorant, let him be ignorant.

(17) The church ought not to care for those who are stubbornly ignorant, and will not abide to be taught, but to go forward nonetheless in those things which are right.

(1Co 14:39) Wherefore, brethren, couet to prophecie, and forbid not to speake languages.

(Notes Reference) (18) Wherefore, brethren, covet to prophesy, and forbid not to speak with tongues.

(18) Prophecy ought certainly to be retained and kept in congregations, and the gift of tongues is not to be forbidden, but all things must be done orderly.

(1Co 14:40) Let all things be done honestly, and by order.