Read Scripture In A Year: March 2

(Lev 7:1) Likewise this is the lawe of the trespasse offering, it is most holy.

(Notes Reference) Likewise this [is] the law of the (a) trespass offering: it [is] most holy.

(a) Which is for the smaller sins, and such as are committed by ignorance.

(Lev 7:2) In the place where they kill the burnt offering, shall they kill the trespasse offering, and the blood thereof shall he sprinkle rounde about vpon the altar.

(Notes Reference) In the place (b) where they kill the burnt offering shall they kill the trespass offering: and the blood thereof shall he sprinkle round about upon the altar.

(b) At the court gate.

(Lev 7:3) All the fat thereof also shall he offer, the rumpe, and the fat that couereth the inwardes.

(Notes Reference) And (c) he shall offer of it all the fat thereof; the rump, and the fat that covereth the inwards,

(Lev 7:4) After he shall take away the two kidneis, with the fat that is on them and vpon the flankes, and the kall on the liuer with the kidneis.

(Lev 7:5) Then the Priest shall burne them vpon the altar, for an offring made by fire vnto the Lord: this is a trespasse offring.

(Lev 7:6) All the males among the Priestes shall eate thereof, it shalbe eaten in the holy place, for it is most holy.

(Lev 7:7) As the sinne offring is, so is the trespasse offring, one lawe serueth for both: that wherewith the Priest shall make atonement, shalbe his.

(Notes Reference) As the sin offering [is], so [is] the trespass offering: [there is] one (d) law for them: the priest that maketh atonement (e) therewith shall have [it].

(d) The same ceremonies, even though this word trespass signifies less then sin.

(e) Meaning, the rest which is left and not burnt.

(Lev 7:8) Also the Priest that offereth any mans burnt offring, shall haue the skinne of the burnt offring which he hath offered.

(Lev 7:9) And all the meate offring that is baken in the ouen, and that is dressed in the pan, and in the frying pan, shall be the Priestes that offereth it.

(Lev 7:10) And euery meate offering mingled with oyle, and that is dry, shall pertaine vnto all the sonnes of Aaron, to all alike.

(Notes Reference) And every meat offering, mingled with oil, and (f) dry, shall all the sons of Aaron have, one [as much] as another.

(f) Because it had no oil or liquor.

(Lev 7:11) Furthermore, this is the lawe of the peace offrings, which he shall offer vnto the Lord.

(Lev 7:12) If he offer it to giue thankes, then he shall offer for his thankes offering, vnleauened cakes mingled with oyle, and vnleauened wafers anointed with oyle, and fine floure fryed with the cakes mingled with oyle.

(Notes Reference) If he offer it for a (g) thanksgiving, then he shall offer with the sacrifice of thanksgiving unleavened cakes mingled with oil, and unleavened wafers anointed with oil, and cakes mingled with oil, of fine flour, fried.

(g) Peace offerings contain a confession and thanksgiving for a benefit received, and also a vow, and free offering to receive a benefit.

(Lev 7:13) He shall offer also his offring with cakes of leauened bread, for his peace offrings, to giue thankes.

(Lev 7:14) And of all the sacrifice he shall offer one cake for an heaue offering vnto the Lord, and it shalbe the Priestes that sprinckleth the blood of the peace offrings.

(Lev 7:15) Also the flesh of his peace offerings, for thankesgiuing, shalbe eaten the same day that it is offered: he shall leaue nothing thereof vntill the morning.

(Lev 7:16) But if the sacrifice of his offring be a vow, or a free offering, it shalbe eaten the same day that he offreth his sacrifice: and so in the morning the residue thereof shalbe eaten.

(Notes Reference) But if the sacrifice of his offering [be] a (h) vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten:

(h) If he makes a vow to offer: or else the flesh of the peace offerings must be eaten the same day.

(Lev 7:17) But as much of the offered flesh as remaineth vnto the third day, shalbe burnt with fire.

(Lev 7:18) For if any of the flesh of his peace offrings be eaten in the third day, he shall not be accepted that offereth it, neither shall it be reckoned vnto him, but shalbe an abomination: therefore ye person that eateth of it shall beare his iniquitie.

(Notes Reference) And if [any] of the flesh of the sacrifice of his peace offerings be eaten at all on the third day, it shall not be accepted, neither shall it be imputed unto him that offereth it: it shall be an abomination, and the soul that eateth of it shall (i) bear his iniquity.

(i) The sin for which he offered shall remain.

(Lev 7:19) The flesh also that toucheth any vncleane thing, shall not be eaten, but burnt with fire: but of this flesh all that be cleane shall eate thereof.

(Notes Reference) And the flesh that toucheth any unclean (k) [thing] shall not be eaten; it shall be burnt with fire: and (l) as for the flesh, all that be clean shall eat thereof.

(k) After it is sacrificed.

(l) Of the peace offering that is clean.

(Lev 7:20) But if any eate of the flesh of the peace offerings that pertaineth to the Lord, hauing his vncleannesse vpon him, euen the same person shalbe cut off from his people.

(Lev 7:21) Moreouer, whe any toucheth any vncleane thing, as the vncleannesse of man, or of an vncleane beast, or of any filthie abomination, and eate of the flesh of the peace offrings, which pertaineth vnto the Lord, euen that person shalbe cut off from his people.

(Lev 7:22) Againe ye Lord spake vnto Moses, saying,

(Lev 7:23) Speake vnto the children of Israel, and say, Ye shall eate no fat of beeues, nor of sheepe, nor of goates:

(Lev 7:24) Yet the fat of the dead beast, and the fat of that, which is torne with beastes, shalbe occupied to any vse, but ye shall not eate of it.

(Lev 7:25) For whosoeuer eateth the fat of the beast, of the which he shall offer an offering made by fire to the Lord, euen the person that eateth, shalbe cut off from his people.

(Lev 7:26) Neither shall ye eate any blood, either of foule, or of beast in all your dwellings.

(Lev 7:27) Euery person that eateth any blood, euen the same person shall be cut off from his people.

(Lev 7:28) And the Lord talked with Moses, saying,

(Lev 7:29) Speake vnto the children of Israel, and say, Hee that offereth his peace offerings vnto the Lord, shall bring his gifte vnto the Lord of his peace offerings:

(Lev 7:30) His handes shall bring the offerings of the Lord made by fire: euen the fatte with the breast shall he bring, that the breast may be shaken to and from before the Lord.

(Notes Reference) His own (m) hands shall bring the offerings of the LORD made by fire, the fat with the breast, it shall he bring, that the breast may be waved [for] a wave offering before the LORD.

(m) And should not send it by another.

(Lev 7:31) Then the Priest shall burne the fatte vpon the Altar, and the breast shall be Aarons and his sonnes.

(Lev 7:32) And the right shoulder shall ye giue vnto the Priest for an heaue offering, of your peace offrings.

(Lev 7:33) The same that offreth the blood of ye peace offrings, and the fatte, among the sonnes of Aaron, shall haue the right shoulder for his parte.

(Lev 7:34) For the breast shaken to and from, and the shoulder lifted vp, haue I taken of the children of Israel, euen of their peace offrings, and haue giuen them vnto Aaron the Priest and vnto his sonnes by a statute for euer from among the children of Israel.

(Lev 7:35) This is the anointing of Aaron, and the anointing of his sonnes, concerning the offerings of the Lord made by fire, in the day when he presented them to serue in the Priestes office vnto the Lord.

(Notes Reference) This [is the portion] of the (n) anointing of Aaron, and of the anointing of his sons, out of the offerings of the LORD made by fire, in the day [when] he presented them to minister unto the LORD in the priest's office;

(n) that is, his privilege, reward and portion.

(Lev 7:36) The which portions the Lord commanded to giue them in the day that he anointed them from among the children of Israel, by a statute for euer in their generations.

(Lev 7:37) This is also the lawe of the burnt offring of the meate offring, and of the sinne offring, and of the trespasse offring, and of the consecrations, and of the peace offrings,

(Notes Reference) This [is] the law of the burnt offering, of the meat offering, and of the sin offering, and of the trespass offering, and of the (o) consecrations, and of the sacrifice of the peace offerings;

(o) Which sacrifice was offered when the priests were consecrated, (Exo 29:22).

(Lev 7:38) Which the Lord commanded Moses in the mount Sinai, when he commanded the children of Israel to offer their giftes vnto the Lord in the wildernesse of Sinai.

Passage 2: Psalms 106

(Psa 106:1) Praise ye the Lord. Praise ye the Lord because he is good, for his mercie endureth for euer.

(Notes Reference) Praise (a) ye the LORD. O give thanks unto the LORD; for [he is] good: for his mercy [endureth] for ever.

(a) The prophet exhorts the people to praise God for his past benefits, that by this their minds may be strengthened against all present troubles and despair.

(Psa 106:2) Who can expresse the noble actes of the Lord, or shewe forth all his prayse?

(Psa 106:3) Blessed are they that keepe iudgement, and doe righteousnesse at all times.

(Notes Reference) Blessed [are] they that (b) keep judgment, [and] he that doeth righteousness at all times.

(b) He shows that it is not enough to praise God with the mouth, unless the whole heart agrees to it, and all our life framed after it.

(Psa 106:4) Remember me, O Lord, with the fauour of thy people: visite me with thy saluation,

(Notes Reference) Remember me, O LORD, with the (c) favour [that thou bearest unto] thy people: O visit me with thy salvation;

(Psa 106:5) That I may see the felicitie of thy chosen, and reioyce in the ioy of thy people, and glorie with thine inheritance.

(Psa 106:6) We haue sinned with our fathers: we haue committed iniquitie, and done wickedly.

(Notes Reference) We have (d) sinned with our fathers, we have committed iniquity, we have done wickedly.

(d) By earnest confession of their sins and of their father's, they show that they hoped that God according to his promise would pity them.

(Psa 106:7) Our fathers vnderstoode not thy wonders in Egypt, neither remembred they the multitude of thy mercies, but rebelled at the Sea, euen at the red sea.

(Psa 106:8) Neuerthelesse he saued them for his Names sake, that he might make his power to be knowen.

(Notes Reference) Nevertheless he (e) saved them for his name's sake, that he might make his mighty power to be known.

(e) The inestimable goodness of God appears in this, that he would rather change the order of nature than have his people not be delivered, even though they were wicked.

(Psa 106:9) And he rebuked the red Sea, and it was dryed vp, and he led them in the deepe, as in the wildernesse.

(Psa 106:10) And he saued them from ye aduersaries hand, and deliuered them from ye hand of the enemie.

(Psa 106:11) And the waters couered their oppressours: not one of them was left.

(Psa 106:12) Then beleeued they his wordes, and sang prayse vnto him.

(Notes Reference) Then (f) believed they his words; they sang his praise.

(f) The wonderful words of God caused them to believe for a time, and to praise him.

(Psa 106:13) But incontinently they forgate his workes: they wayted not for his counsell,

(Notes Reference) They soon forgat his works; they waited not for his (g) counsel:

(g) The would prevent his wisdom and providence.

(Psa 106:14) But lusted with concupiscence in the wildernes, and tempted God in the desert.

(Psa 106:15) Then he gaue them their desire: but he sent leannesse into their soule.

(Notes Reference) And he gave them their request; but sent (h) leanness into their soul.

(h) The abundance that God gave them did not profit, but made them pine away, because God cursed it.

(Psa 106:16) They enuied Moses also in the tentes, and Aaron the holy one of the Lord.

(Psa 106:17) Therefore the earth opened and swallowed vp Dathan, and couered the companie of Abiram.

(Notes Reference) The earth opened and (i) swallowed up Dathan, and covered the company of Abiram.

(i) By the greatness of the punishment the heinousness of the offence may be considered: for they who rise against God's ministers rebel against him.

(Psa 106:18) And the fire was kindled in their assembly: the flame burnt vp the wicked.

(Psa 106:19) They made a calfe in Horeb, and worshipped the molten image.

(Psa 106:20) Thus they turned their glory into the similitude of a bullocke, that eateth grasse.

(Notes Reference) Thus they changed their (k) glory into the similitude of an ox that eateth grass.

(k) He shows that all idolaters renounce God to be their glory when instead of him, they worship any creature much more wood, stone, metal or calves.

(Psa 106:21) They forgate God their Sauiour, which had done great things in Egypt,

(Psa 106:22) Wonderous woorkes in the lande of Ham, and fearefull things by the red Sea.

(Psa 106:23) Therefore he minded to destroy them, had not Moses his chosen stand in the breach before him to turne away his wrath, least he shoulde destroy them.

(Notes Reference) Therefore he said that he would destroy them, had (l) not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy [them].

(l) If Moses, by his intercession, had not obtained God's favour against their rebellion.

(Psa 106:24) Also they contemned that pleasant land, and beleeued not his worde,

(Notes Reference) Yea, they despised (m) the pleasant land, they believed not his word:

(m) That is Canaan, which acted as a promise of the heavenly inheritance to come, though it was only worth a penny in comparison to the value of the inheritance itself.

(Psa 106:25) But murmured in their tentes, and hearkened not vnto the voice of the Lord.

(Psa 106:26) Therefore hee lifted vp his hande against them, to destroy them in the wildernesse,

(Notes Reference) Therefore (n) he lifted up his hand against them, to overthrow them in the wilderness:

(n) That is, he swore. Sometimes also it means to punish.

(Psa 106:27) And to destroy their seede among the nations, and to scatter them throughout the countries.

(Psa 106:28) They ioyned themselues also vnto Baalpeor, and did eate the offrings of the dead.

(Notes Reference) They joined themselves also unto (o) Baalpeor, and ate the sacrifices of the (p) dead.

(o) Which was the idol of the Moabites.

(p) Sacrifices offered to the dead idols.

(Psa 106:29) Thus they prouoked him vnto anger with their owne inuentions, and the plague brake in vpon them.

(Notes Reference) Thus they (q) provoked [him] to anger with their inventions: and the plague brake in upon them.

(q) Signifying that whatever man invents of himself to serve God by, is detestable and provokes his anger.

(Psa 106:30) But Phinehas stoode vp, and executed iudgement, and the plague was staied.

(Notes Reference) Then stood up (r) Phinehas, and executed judgment: and [so] the plague was stayed.

(r) When all others neglected God's glory, he in his zeal killed the adulterers and prevented God's wrath.

(Psa 106:31) And it was imputed vnto him for righteousnes from generation to generation for euer.

(Notes Reference) And that was (s) counted unto him for righteousness unto all generations for evermore.

(s) This act declared his living faith, and for his faith's sake was accepted.

(Psa 106:32) They angred him also at the waters of Meribah, so that Moses was punished for their sakes,

(Notes Reference) They angered [him] also at the waters of strife, so that it went ill with (t) Moses for their sakes:

(t) If so notable a prophet of God does not escape punishment, though others provoked him to sin, how much more will they be subject to God's judgment, who cause God's children to sin?

(Psa 106:33) Because they vexed his spirite, so that hee spake vnaduisedly with his lippes.

(Psa 106:34) Neither destroied they the people, as the Lord had commanded them,

(Psa 106:35) But were mingled among the heathen, and learned their workes,

(Psa 106:36) And serued their idoles, which were their ruine.

(Psa 106:37) Yea, they offered their sonnes, and their daughters vnto deuils,

(Notes Reference) Yea, they sacrificed their (u) sons and their daughters unto devils,

(u) He shows how monstrous a thing idolatry is, which can win us to things abhorring to nature, while God's word cannot obtain small things.

(Psa 106:38) And shed innocent blood, euen the blood of their sonnes, and of their daughters, whome they offred vnto the idoles of Canaan, and the lande was defiled with blood.

(Psa 106:39) Thus were they steined with their owne woorkes, and went a whoring with their owne inuentions.

(Notes Reference) Thus were they defiled with their own works, and went (x) a whoring with their own inventions.

(x) Then true chastity is to cleave wholly and only to God.

(Psa 106:40) Therefore was the wrath of the Lord kindled against his people, and he abhorred his owne inheritance.

(Psa 106:41) And hee gaue them into the hande of the heathen: and they that hated them, were lordes ouer them.

(Psa 106:42) Their enemies also oppressed them, and they were humbled vnder their hand.

(Psa 106:43) Many a time did hee deliuer them, but they prouoked him by their counsels: therefore they were brought downe by their iniquitie.

(Notes Reference) Many (y) times did he deliver them; but they provoked [him] with their counsel, and were brought low for their iniquity.

(y) The prophet shows that neither by menace nor promise we can come to God, unless we are altogether newly reformed, and his mercy covers and hides our malice.

(Psa 106:44) Yet hee sawe when they were in affliction, and he heard their crie.

(Psa 106:45) And he remembred his couenant towarde them and repented according to the multitude of his mercies,

(Notes Reference) And he remembered for them his covenant, and (z) repented according to the multitude of his mercies.

(z) Not that God is changeable in himself, but that then he seems to us to repent when he alters his punishment, and forgives us.

(Psa 106:46) And gaue them fauour in the sight of all them that lead them captiues.

(Psa 106:47) Saue vs, O Lord our God, and gather vs from among the heathen, that we may praise thine holy Name, and glorie in thy praise.

(Notes Reference) Save us, O LORD our God, and (a) gather us from among the heathen, to give thanks unto thy holy name, [and] to triumph in thy praise.

(a) Gather your Church which is dispersed, and give us constancy under the cross, that with one consent we may all praise you.

(Psa 106:48) Blessed be the Lord God of Israel for euer and euer, and let all the people say, So be it. Praise yee the Lord.

Passage 3: 1 Corinthians 15

(1Co 15:1) Moreouer brethren, I declare vnto you the Gospel, which I preached vnto you, which ye haue also receiued, and wherein ye continue,

(Notes Reference) Moreover, (1) brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye (a) stand;

(1) The sixth treatise of this epistle, concerning the resurrection: and he uses a transition, or passing over from one matter to another, showing first that he brings no new thing, to the end that the Corinthians might understand that they had begun to swerve from the right course. And next that he does not go about to entreat of a trifling matter, but of another chief point of the Gospel, which if it is taken away, their faith will necessarily come to nothing. And so at the length he begins this treatise at Christ's resurrection, which is the ground and foundation of ours, and confirms it first by the testimony of the scriptures and by the witness of the apostles, and of more than five hundred brethren, and last of all by his own.

(a) In the profession of which you still continue.

(1Co 15:2) And whereby ye are saued, if ye keepe in memorie, after what maner I preached it vnto you, except ye haue beleeued in vaine.

(Notes Reference) By which also ye are saved, if ye keep in memory what I preached unto you, (b) unless ye have believed in vain.

(b) Which is very absurd, and cannot be, for they that believe must reap the fruit of faith.

(1Co 15:3) For first of all, I deliuered vnto you that which I receiued, how that Christ died for our sinnes, according to the Scriptures,

(1Co 15:4) And that he was buried, and that he arose the third day, according to the Scriptures,

(1Co 15:5) And that he was seene of Cephas, then of the twelue.

(Notes Reference) And that he was seen of Cephas, then of the (c) twelve:

(1Co 15:6) After that, he was seene of more then fiue hudreth brethren at once: whereof many remaine vnto this present, and some also are asleepe.

(Notes Reference) After that, he was seen of above five hundred brethren at (d) once; of whom the greater part remain unto this present, but some are fallen asleep.

(d) Not at several different times, but together and at one instant.

(1Co 15:7) After that, he was seene of Iames: then of all the Apostles.

(1Co 15:8) And last of all he was seene also of me, as of one borne out of due time.

(Notes Reference) (2) And last of all he was seen of me also, as of one born out of due time.

(2) He maintains along the way the authority of his apostleship, which was required to be in good credit among the Corinthians, that this epistle might be of force and weight among them. In the mean time he compares himself, under divine inspiration, in such a way with certain others, that he makes himself inferior to them all.

(1Co 15:9) For I am the least of the Apostles, which am not meete to be called an Apostle, because I persecuted the Church of God.

(1Co 15:10) But by the grace of God, I am that I am: and his grace which is in me, was not in vaine: but I laboured more aboundantly then they all: yet not I, but the grace of God which is with me.

(1Co 15:11) Wherefore, whether it were I, or they, so we preach, and so haue ye beleeued.

(1Co 15:12) Now if it be preached, that Christ is risen from the dead, how say some among you, that there is no resurrection of the dead?

(Notes Reference) (3) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

(3) The first argument to prove that there is a resurrection from the dead: Christ is risen again, therefore the dead will rise again.

(1Co 15:13) For if there be no resurrection of the dead, then is Christ not risen:

(Notes Reference) (4) But if there be no resurrection of the dead, then is Christ not risen:

(4) The second by an absurdity: if there is no resurrection of the dead, then Christ is not risen again.

(1Co 15:14) And if Christ be not risen, then is our preaching vaine, and your faith is also vaine.

(Notes Reference) (5) And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain.

(5) The proof of that absurdity, by other absurdities: if Christ is not risen again, the preaching of the Gospel is in vain, and the credit that you gave to it is vain, and we are liars.

(1Co 15:15) And we are found also false witnesses of God: for we haue testified of God, that he hath raised vp Christ: whome he hath not raised vp, if so be the dead be not raised.

(1Co 15:16) For if the dead be not raised, then is Christ not raised.

(Notes Reference) (6) For if the dead rise not, then is not Christ raised:

(6) He repeats the same argument taken from an absurdity, purposing to show how faith is in vain if the resurrection of Christ is taken away.

(1Co 15:17) And if Christ be not raised, your faith is vaine: ye are yet in your sinnes.

(Notes Reference) And if Christ be not raised, your faith [is] vain; (7) ye are (e) yet in your sins.

(7) First, seeing death is the punishment of sin, in vain should we believe that our sins were forgiven us, if they remain: but they do remain, if Christ did not rise from death.

(e) They are yet in their sins who are not sanctified, nor have obtained remission of their sins.

(1Co 15:18) And so they which are a sleepe in Christ, are perished.

(Notes Reference) (8) Then they also which are fallen asleep in Christ are perished.

(8) Secondly, unless it is certain that Christ rose again, all those who died in Christ have perished. So then, what profit comes of faith?

(1Co 15:19) If in this life onely wee haue hope in Christ, we are of all men the most miserable.

(Notes Reference) (9) If in this life only we have hope in Christ, we are of all men most miserable.

(9) The third argument which is also taken from an absurdity: for unless there is another life, in which those who trust and believe in Christ will be blessed, they are the most miserable of all creatures, because in this life they would be the most miserable.

(1Co 15:20) But nowe is Christ risen from the dead, and was made the first fruites of them that slept.

(Notes Reference) (10) But now is Christ risen from the dead, (11) [and] become the (f) firstfruits of them that slept.

(10) A conclusion of the former argument: therefore Christ is risen again.

(11) He puts the last conclusion for the first proposition of the argument that follows. Christ is risen again: therefore will we the faithful (for of them he speaks) rise again. Then follows the first reason of this conclusion: for Christ is set forth to us to be considered of, not as a private man apart and by himself, but as the firstfruits: and he takes that which was known to all men, that is, that the whole heap is sanctified in the firstfruits.

(f) He alludes to the firstfruits of grain, the offering of which sanctified the rest of the fruits.

(1Co 15:21) For since by man came death, by man came also the resurrection of the dead.

(Notes Reference) (12) For since by man [came] death, by man [came] also the resurrection of the dead.

(12) Another confirmation of the same conclusion: for Christ is to be considered as opposite to Adam, that as from one man Adam, sin came over all, so from one man Christ, life comes to all. That is to say, that all the faithful, who die because by nature they were born of Adam, so because in Christ they are made the children of God by grace, they are made alive and restored to life by him.

(1Co 15:22) For as in Adam all die, euen so in Christ shall all be made aliue,

(Notes Reference) For as in Adam all die, even so in Christ shall all be (g) made alive.

(g) Will rise by the power of Christ.

(1Co 15:23) But euery man in his owne order: the first fruites is Christ, afterward, they that are of Christ, at his comming shall rise againe.

(Notes Reference) (13) But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.

(13) He does two things together: for he shows that the resurrection is in such sort common to Christ with all his members, that nonetheless he far surpasses them, both in time (for he was the first that rose again from the dead) and also in honour, because from him and in him is all our life and glory. Then by this occasion he passes to the next argument.

(1Co 15:24) Then shalbe the end, when he hath deliuered vp the kingdome to God, euen the Father, when he hath put downe all rule, and all authoritie and power.

(Notes Reference) (14) Then [cometh] the (h) end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down (i) all rule and all authority and power.

(14) The fourth argument with which also he confirms the other, has a most sure ground, that is, because God must reign. And this is the manner of his reign, that the Father will be shown to be King in his Son who was made man, to whom all things are made subject (the promiser being the only exception) to the end that the Father may afterward triumph in his Son the conqueror. And he makes two parts of this reign and dominion of the Son in which the Father's glory consists: that is first, the overcoming of his enemies, in which some must be deprived of all power, as Satan and all the wicked, be they ever so proud and mighty, and others must be utterly abolished, as death. And second, a plain and full delivery of the godly from all enemies, that by this means God may fully set forth the body of the Church cleaving fast to their head Christ, his kingdom and glory, as a King among his subjects. Moreover he puts the first degree of his kingdom in the resurrection of the Son, who is the head: and the perfection, in the full conjunction of the members with the head, which will be in the latter day. Now all these tend to this purpose, to show that unless the dead do rise again, neither the Father can be King above all, neither Christ the Lord of all. For neither should the power of Satan and death be overcome, nor the glory of God be full in his Son, nor his Son in his members.

(h) The conclusion and finishing of all things.

(i) All his enemies who will be robbed of all the power that they have.

(1Co 15:25) For he must reigne till hee hath put all his enemies vnder his feete.

(Notes Reference) For he must reign, till he hath put all enemies (k) under his feet.

(k) Christ is considered here as he appeared in the form of a servant, in which respect he rules the Church as head, and that because this power was given to him from his Father.

(1Co 15:26) The last enemie that shalbe destroyed, is death.

(Notes Reference) The (l) last enemy [that] shall be destroyed [is] death.

(l) The conclusion of the argument, which is taken from the whole to the part: for if all his enemies will be put under his feet, then it will necessarily be that death also will be subdued under him.

(1Co 15:27) For he hath put downe all things vnder his feete. (And when he saith that all things are subdued to him, it is manifest that he is excepted, which did put downe all things vnder him.)

(1Co 15:28) And when all things shalbe subdued vnto him, then shall the Sonne also himselfe be subiect vnto him, that did subdue all things vnder him, that God may be all in all.

(Notes Reference) And when all things shall be subdued unto him, (m) then shall the Son also himself be subject unto him that put all things under him, that (n) God may be all in all.

(m) Not because the Son was not subject to his Father before, but because his body, that is to say, the Church which is here in distress, and not yet wholly partaker of his glory, is not yet fully perfect: and also because the bodies of the saints which are in the graves, will not be glorified until the resurrection. But Christ as he is God, has us subject to him as his Father has, but as he is Priest, he is subject to his Father together with us. Augustine, book 1, chap. 8, of the trinity.

(n) By this high type of speech is set forth an incomprehensible glory which flows from God, and will fill all of us, as we are joined together with our head, but yet in such a way that our head will always preserve his preeminence.

(1Co 15:29) Els what shall they doe which are baptized for dead? if the dead rise not at all, why are they then baptized for dead?

(Notes Reference) (15) Else what shall they do which are baptized (o) for the dead, if the dead rise not at all? why are they then baptized for the dead?

(15) The fifth argument taken of the end of baptism, that is, because those who are baptized, are baptized for dead: that is to say, that they may have a remedy against death, because baptism is a token of regeneration.

(o) They that are baptized to this end and purpose, that death may be put out in them, or to rise again from the dead, of which baptism is a seal.

(1Co 15:30) Why are wee also in ieopardie euery houre?

(Notes Reference) (16) And why stand we in jeopardy every hour?

(16) The sixth argument: unless there is a resurrection of the dead, why should the apostles so daily cast themselves into danger of so many deaths?

(1Co 15:31) By your reioycing which I haue in Christ Iesus our Lord, I die dayly.

(Notes Reference) I protest by your (p) rejoicing which I have in Christ Jesus our Lord, I die daily.

(p) As though he said, "I die daily, as all the miseries I suffer can well witness, which I may truly boast of, that I have suffered among you."

(1Co 15:32) If I haue fought with beastes at Ephesus after ye maner of men, what aduantageth it me, if the dead be not raised vp? let vs eate and drinke: for to morowe we shall die.

(Notes Reference) (17) If (q) after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? (18) let us (r) eat and drink; for to morrow we die.

(17) The taking away of an objection: but you, Paul, were ambitious, as men commonly and are accustomed to be, when you fought with beasts at Ephesus. That is very likely, says Paul: for what could that profit me, were it not for the glory of eternal life which I hope for?

(q) Not upon any godly motion, nor casting my eyes upon God, but carried away with vain glory, or a certain headiness.

(18) The seventh argument which depends upon the last: if there is no resurrection of the dead, why do we give ourselves to anything else, except for eating and drinking?

(r) These are sayings of the Epicureans.

(1Co 15:33) Be not deceiued: euill speakings corrupt good maners.

(Notes Reference) (19) Be not deceived: evil communications corrupt good manners.

(19) The conclusion with a sharp exhortation, that they take heed of the wicked company of certain ones. And from this he shows where this evil sprang from: warning them to be wise with sobriety to righteousness.

(1Co 15:34) Awake to liue righteously, and sinne not: for some haue not ye knowledge of God, I speake this to your shame.

(1Co 15:35) But some man will say, Howe are the dead raised vp? and with what body come they foorth?

(Notes Reference) (20) But some [man] will say, How are the dead raised up? and with what body do they come?

(20) Now that he has proved the resurrection, he demonstrates their doltishness, in that they scoffingly demanded how it could be that the dead could rise again: and if they did rise again, they asked mockingly, what manner of bodies they should have. Therefore he sends these fellows, who seemed to themselves to be marvellously wise and intelligent, to be instructed of poor rude farmers.

(1Co 15:36) O foole, that which thou sowest, is not quickened, except it die.

(Notes Reference) (21) [Thou] fool, that which thou sowest is not quickened, except it die:

(21) You might have learned either of these, Paul says, by daily experience: for seeds are sown, and rot, and yet nonetheless they are far from perishing, but rather they grow up far more beautiful. And whereas they are sown naked and dry, they spring up green from death by the power of God: and does it seem incredible to you that our bodies should rise from corruption, and that endued with a far more excellent quality?

(1Co 15:37) And that which thou sowest, thou sowest not that body that shalbe, but bare corne as it falleth, of wheat, or of some other.

(1Co 15:38) But God giueth it a body at his pleasure, euen to euery seede his owne body,

(Notes Reference) (22) But God giveth it a body as it hath pleased him, and to every seed his own body.

(22) We see a diversity both in one and the self same thing which has now one form and then another, and yet keeps its own type: as it is evident in a grain which is sown bare, but springs up far after another sort: and also in different types of one self same sort, as among beasts: and also among things of different sorts, as the heavenly bodies and the earthly bodies; which also differ very much one from another. Therefore there is no reason why we should reject either the resurrection of the bodies, or the changing of them into a better state, as a thing impossible, or strange.

(1Co 15:39) All flesh is not the same flesh, but there is one flesh of men, and another flesh of beastes, and another of fishes, and another of birdes.

(1Co 15:40) There are also heauenly bodies, and earthly bodies: but the glorie of the heauenly is one, and the glorie of the earthly is another.

(1Co 15:41) There is another glorie of the sunne, and another glorie of the moone, and another glorie of the starres: for one starre differeth from another starre in glorie.

(1Co 15:42) So also is the resurrection of the dead. The bodie is sowen in corruption, and is raysed in incorruption.

(Notes Reference) (23) So also [is] the resurrection of the dead. It is (s) sown in corruption; it is raised in incorruption:

(23) He makes three manner of qualities of the bodies being raised: first, incorruption, that is, because they will be sound and altogether of a nature that can not be corrupt. Second, glory, because they will be adorned with beauty and honour. Third, power, because they will continue everlasting, without food, drink, and all other helps, without which this frail life cannot keep itself from corruption.

(s) Is buried, and man is hid as seed in the ground.

(1Co 15:43) It is sowen in dishonour, and is raysed in glory: it is sowen in weakenesse, and is raysed in power.

(Notes Reference) It is sown in (t) dishonour; it is raised in glory: it is sown in weakness; it is raised in (u) power:

(t) Void of honour, void of glory and beauty.

(u) Freed from the former weakness, in which it is subject to such alteration and change, that it cannot maintain itself without food and drink and such other like helps.

(1Co 15:44) It is sowen a naturall body, and is raysed a spirituall body: there is a naturall body, and there is a spirituall body.

(Notes Reference) (24) It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

(24) He shows perfectly in one word this change of the quality of the body by the resurrection, when he says that a natural body will become a spiritual body: which two qualities being completely different the one from the other he straightway expounds, and sets forth diligently.

(1Co 15:45) As it is also written, The first man Adam was made a liuing soule: and the last Adam was made a quickening Spirit.

(Notes Reference) (25) And so it is written, The (x) first man Adam was made a living soul; the last Adam [was made] a (y) quickening spirit.

(25) That is called a natural body which is made alive and maintained by a living soul only in the manner that Adam was, of whom we are all born naturally. And that is said to be a spiritual body, which together with the soul is made alive with a far more excellent power, that is, with the Spirit of God, who descends from Christ the second Adam to us.

(x) Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included.

(y) Christ is called a Spirit, by reason of that most excellent nature, that is to say, God who dwells in him bodily, as Adam is called a living soul, by reason of the soul which is the best part in him.

(1Co 15:46) Howbeit that was not first which is spirituall: but that which is naturall, and afterward that which is spirituall.

(Notes Reference) (26) Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual.

(26) Secondly, he wills the order of this twofold state or quality to be observed, that the natural was first, Adam being created of the clay of the earth. And the spiritual follows and came upon it, that is, when the Lord being sent from heaven, endued our flesh, which was prepared and made fit for him, with the fulness of the Godhead.

(1Co 15:47) The first man is of the earth, earthly: the second man is the Lord from heauen.

(Notes Reference) The first man [is] of the earth, (z) earthy: the second man [is] the Lord from (a) heaven.

(z) Wallowing in dirt, and wholly given to an earthly nature.

(a) As Adam was the first man, Christ is the second man; and these two are spoken of, as if they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all the spiritual offspring: and that he is "the Lord from heaven"; in distinction from the first man. (Ed.)

(1Co 15:48) As is the earthly, such are they that are earthly: and as is the heauenly, such are they also that are heauenly.

(Notes Reference) (27) As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that are heavenly.

(27) He applies both the earthly naturalness of Adam (if I may so say) to our bodies, so long as they are naturally conversant upon earth, that is, in this life, and in the grave. And also the spirituality of Christ to our same bodies, after they are risen again: and he says that the former goes before, and that this latter will follow.

(1Co 15:49) And as we haue borne the image of the earthly, so shall we beare the image of the heauenly.

(Notes Reference) And as we have borne the (b) image of the earthy, we shall also bear the image of the heavenly.

(b) Not a vain and false image, but such a one as indeed had the truth with it.

(1Co 15:50) This say I, brethren, that flesh and blood cannot inherite the kingdome of God, neither doeth corruption inherite incorruption.

(Notes Reference) (28) Now this I say, brethren, that (c) flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

(28) The conclusion: we cannot be partakers of the glory of God unless we put off all that gross and filthy nature of our bodies subject to corruption, that the same body may be adorned with incorruptible glory.

(c) Flesh and blood are taken here for a living body, which cannot attain to incorruption, unless it puts off corruption.

(1Co 15:51) Behold, I shewe you a secret thing, We shall not all sleepe, but we shall all be changed,

(Notes Reference) (29) Behold, I shew you a (d) mystery; We shall not all sleep, but we shall all be changed,

(29) He goes further, declaring that it will come to pass that those who will be found alive in the latter day will not descend into that corruption of the grave, but will be renewed with a sudden change, which change is very necessary. And he further states that the certain enjoying of the benefit and victory of Christ, is deferred to that latter time.

(d) A thing that has been hid, and never known before now, and therefore worthy that you give good care to it.

(1Co 15:52) In a moment, in the twinckling of an eye at the last trumpet: for the trumpet shall blow, and the dead shalbe raysed vp incorruptible, and we shalbe changed.

(Notes Reference) In (e) a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

(e) He shows that the time will be very short.

(1Co 15:53) For this corruptible must put on incorruption: and this mortall must put on immortalitie.

(1Co 15:54) So when this corruptible hath put on incorruption, and this mortall hath put on immortalitie, then shalbe brought to passe the saying that is written, Death is swallowed vp into victorie.

(1Co 15:55) O death where is thy sting? O graue where is thy victorie?

(1Co 15:56) The sting of death is sinne: and ye strength of sinne is the Lawe.

(1Co 15:57) But thankes be vnto God, which hath giuen vs victorie through our Lord Iesus Christ.

(1Co 15:58) Therefore my beloued brethren, be ye stedfast, vnmoueable, aboundant alwayes in the worke of the Lord, forasmuch as ye knowe that your labour is not in vaine in the Lord.

(Notes Reference) (30) Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the (f) Lord.

(30) An exhortation taken from the profit that ensues, that seeing they understand that the glory of the other life is laid up for faithful workmen, they continue and stand fast in the truth of the doctrine of the resurrection of the dead.

(f) Through the Lord's help and goodness working in us.