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Passage 1: 2 Kings 6

(2Ki 6:1) And the children of the Prophets saide vnto Elisha, Behold, we pray thee, the place where we dwell with thee, is too litle for vs.

(2Ki 6:2) Let vs nowe goe to Iorden, that we may take thence euery man a beame, and make vs a place to dwell in. And he answered, Goe.

(Notes Reference) Let us go, we pray thee, unto Jordan, and take thence every man a (a) beam, and let us make us a place there, where we may dwell. And he answered, Go ye.

(a) Or a piece of wood fit to build with.

(2Ki 6:3) And one said, Vouchsafe, I pray thee, to go with thy seruants, and he answered, I will goe.

(2Ki 6:4) So he went with them, and when they came to Iorden, they cut downe wood.

(2Ki 6:5) And as one was felling of a tree, the yron fell into the water: then he cryed, and said, Alas master, it was but borowed.

(2Ki 6:6) And the man of God saide, Where fell it? And he shewed him the place. Then he cut downe a piece of wood, and cast in thither, and he caused the yron to swimme.

(Notes Reference) And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast [it] in thither; and the iron did (b) swim.

(b) God wrought this miraculously to confirm the authority of Elisha, to whom he had given such abundance of his Spirit.

(2Ki 6:7) Then he saide, Take it vp to thee. And he stretched out his hand, and tooke it.

(2Ki 6:8) Then the King of Aram warred against Israel, and tooke counsell with his seruants, and said, In such and such a place shalbe my campe.

(Notes Reference) Then the king of Syria warred against Israel, and took counsel with his servants, saying, In (c) such and such a place [shall be] my camp.

(c) Meaning, that he would lie in ambush and take the Israelites unawares.

(2Ki 6:9) Therefore the man of God sent vnto the King of Israel, saying, Beware thou goe not ouer to such a place: for there the Aramites are come downe.

(2Ki 6:10) So the King of Israel sent to the place which the man of God tolde him, and warned him of, and saued himselfe from thence, not once, nor twise.

(Notes Reference) And the king of Israel sent to the place which the man of God told him and warned him of, and (d) saved himself there, not once nor twice.

(d) The wicked conspire nothing so craftily, but God can reveal it to his servants, and cause their counsel to be disclosed.

(2Ki 6:11) And the heart of the King of Aram was troubled for this thing: therefore he called his seruants and saide vnto them, Will ye not shewe me, which of vs bewrayeth our counsel to the king of Israel?

(2Ki 6:12) Then one of his seruants saide, None, my lorde, O King, but Elisha the Prophet that is in Israel, telleth the King of Israel, euen the wordes that thou speakest in thy priuie chamber.

(Notes Reference) And one of his servants said, None, my lord, O king: but Elisha, the prophet that [is] in Israel, telleth the king of Israel the words that thou speakest in thy (e) bedchamber.

(e) There is nothing so secret that you can go about, but he knows it, and reveals it to his king.

(2Ki 6:13) And he said, Goe, and espie where he is, that I may sende and fetch him. And one tolde him, saying, Beholde, he is in Dothan.

(2Ki 6:14) So he sent thither horses, and charets, and a mightie hoste: and they came by night, and compassed the citie.

(Notes Reference) Therefore sent he thither horses, and chariots, and a (f) great host: and they came by night, and compassed the city about.

(f) Though it was nothing in man's judgment to have taken Elisha, yet the wicked doubt, and think they are never able to prepare enough power, though it be but against one or a few.

(2Ki 6:15) And when the seruant of the man of God arose earely to goe out, beholde, an hoste compassed the citie with horses and charets. Then his seruant sayde vnto him, Alas master, howe shall we doe?

(2Ki 6:16) And he answered, Feare not: for they that be with vs, are moe then they that be with them.

(Notes Reference) And he answered, (g) Fear not: for they that [be] with us [are] more than they that [be] with them.

(g) For he was assured of God's help, and that millions of angels camped about the godly to deliver them.

(2Ki 6:17) Then Elisha prayed, and saide, Lord, I beseech thee, open his eyes, that he may see. And the Lord opened the eyes of the seruant, and he looked, and beholde, the mountaine was full of horses and charets of fyre round about Elisha.

(Notes Reference) And Elisha prayed, and said, LORD, I pray thee, open his eyes, (h) that he may see. And the LORD opened the eyes of the young man; and he saw: and, behold, the mountain [was] full of horses and chariots of fire round about Elisha.

(h) That he may behold how you have prepared an army to rescue us.

(2Ki 6:18) So they came downe to him, but Elisha prayed vnto the Lord, and said, Smite this people, I pray thee, with blindnesse. And he smote them with blindnes, according to the worde of Elisha.

(Notes Reference) And when (i) they came down to him, Elisha prayed unto the LORD, and said, Smite this people, I pray thee, with blindness. And he smote them with blindness according to the word of Elisha.

(i) Meaning the Syrians his enemies, who came down thinking themselves sure of him.

(2Ki 6:19) And Elisha said vnto them, This is not the way, neither is this the citie: follow me, and I will leade you to the man whome ye seeke. But he ledde them to Samaria.

(Notes Reference) And Elisha said unto them, This [is] not the way, neither [is] this the city: follow me, and I will bring you to the man whom ye seek. But he led (k) them to Samaria.

(k) Thus he did being led by the Spirit of God, and not because he sought his own revenge, but only to set forth the glory of God.

(2Ki 6:20) And when they were come to Samaria, Elisha saide, Lord, open their eyes that they may see. And the Lord opened their eyes, and they saw, and beholde, they were in the mids of Samaria.

(2Ki 6:21) And the King of Israel sayde vnto Elisha when he sawe them, My father, shall I smite them, shall I smite them?

(Notes Reference) And the king of Israel said unto Elisha, when he saw them, (l) My father, shall I smite [them]? shall I smite [them]?

(l) The wicked use reverent and grave words toward the servants of God, when they think to have any blessing from them, though in their heart they cannot abide them.

(2Ki 6:22) And he answered, Thou shalt not smite them: doest thou not smite them that thou hast taken with thy sworde, and with thy bowe? but set bread and water before them, that they may eate and drinke and goe to their master.

(2Ki 6:23) And he made great preparation for them: and when they had eaten and drunken, he sent them away: and they went to their master. So ye bands of Aram came no more into the land of Israel.

(Notes Reference) And he prepared great provision for them: and when they had eaten and drunk, he sent them away, and they went to their master. So the bands of Syria came no (m) more into the land of Israel.

(m) For this gentle intreaty and the miracle wrought by the prophet, did more for peace than if they had been overcome in battle for they did not return at that time to fight against Israel, or in that king's days.

(2Ki 6:24) But afterward Ben-hadad King of Aram gathered all his hoste, and went vp, and besieged Samaria.

(2Ki 6:25) So there was a great famine in Samaria: for loe, they besieged it vntill an asses head was at foure score pieces of siluer, and the fourth part of a kab of doues doung at fiue pieces of siluer.

(Notes Reference) And there was a great famine in Samaria: and, behold, they besieged it, until an ass's head was [sold] for fourscore [pieces] of silver, and the fourth part of a cab of dove's (n) dung for five [pieces] of silver.

(n) The Hebrews write, that they burned it in the seige for lack of wood.

(2Ki 6:26) And as the King of Israel was going vpon the wall, there cryed a woman vnto him, saying, Helpe, my lord, O King.

(2Ki 6:27) And he said, Seeing the Lord doeth not succour thee, howe shoulde I helpe thee with the barne, or with the wine presse?

(Notes Reference) And he said, If the LORD do not help thee, whence shall I help thee? out of the (o) barnfloor, or out of the winepress?

(o) Meaning, any kind of food as corn and wine.

(2Ki 6:28) Also the King said vnto her, What ayleth thee? And she answered, This woman sayde vnto me, Giue thy sonne, that we may eate him to day, and we will eate my sonne to morowe,

(2Ki 6:29) So we sod my sonne, and did eate him: and I saide to her the day after, Giue thy sonne, that we may eate him, but she hath hid her sonne.

(2Ki 6:30) And when the King had heard the wordes of the woman, he rent his clothes, (and as he went vpon the wall, the people looked, and behold, he had sackecloth within vpon his flesh)

(Notes Reference) And it came to pass, when the king heard the words of the woman, that he rent his clothes; and he passed by upon the wall, and the people looked, and, behold, [he had] sackcloth within (p) upon his flesh.

(p) Thus hypocrites when they feel God's judgments think to please him with outward ceremonies whom in prosperity they will not know.

(2Ki 6:31) And he saide, God doe so to me and more also, if the head of Elisha the sonne of Shaphat shall stande on him this day.

(2Ki 6:32) (Nowe Elisha sate in his house, and the Elders sate with him.) And the King sent a man before him: but before the messenger came to him, he saide to the Elders, See ye not howe this murtherers sonne hath sent to take away mine head? take heede when the messenger commeth, and shut the doore and handle him roughly at the doore: is not the sounde of his masters feete behinde him?

(Notes Reference) But Elisha sat in his house, and the elders sat with him; and [the king] sent a man from before him: but ere the messenger came to him, he said to the elders, See ye how this son of a (q) murderer hath sent to take away mine head? look, when the messenger cometh, shut the door, and hold him fast at the door: [is] not the sound of his master's feet behind him?

(q) Meaning, Jehoram Ahab's son, who killed the prophets and caused Naboth to be stoned.

(2Ki 6:33) While he yet talked with them, beholde, the messenger came downe vnto him, and saide, Behold, this euill commeth of the Lord: should I attende on the Lord any longer?

(Notes Reference) And while he yet talked with them, behold, the messenger came down unto him: and he said, Behold, this evil [is] of the LORD; what (r) should I wait for the LORD any longer?

(r) So the wicked fall into a rage and desperation, if they do not find a quick remedy for their afflictions.

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Passage 2: Lamentations 2

(Lam 2:1) How hath the Lord darkened the daughter of Zion in his wrath! and hath cast downe from heauen vnto the earth the beautie of Israel, and remembred not his footestoole in the day of his wrath!

(Notes Reference) How hath the Lord (a) covered the daughter of Zion with a cloud in his anger, [and] cast down from (b) heaven to the earth the beauty of Israel, and remembered not his (c) footstool in the day of his anger!

(a) That is, brought her from prosperity to adversity.

(b) Has given her a most sore fall.

(c) Alluding to the temple, or to the ark of the covenant, which was called the footstool of the Lord, because they would not set their minds so low, but lift up their heart toward the heavens.

(Lam 2:2) The Lord hath destroyed al the habitations of Iaakob, and not spared: he hath throwen downe in his wrath ye strong holds of the daughter of Iudah: he hath cast the downe to ye ground: he hath polluted the kingdome and the princes thereof.

(Lam 2:3) Hee hath cut off in his fierce wrath all the horne of Israel: he hath drawen backe his right hand from before the enemie, and there was kindled in Iaakob like a flame of fire, which deuoured rounde about.

(Notes Reference) He hath cut off in [his] fierce anger all the (d) horn of Israel: he hath drawn back his (e) right hand from before the enemy, and he burned against Jacob like a flaming fire, [which] devoureth on every side.

(d) Meaning the glory and strength, as in (1Sa 2:1).

(e) That is, his comfort which he was wont to send us, when our enemies oppressed us.

(Lam 2:4) He hath bent his bowe like an enemie: his right hand was stretched vp as an aduersarie, and slewe al that was pleasant to the eye in the tabernacle of the daughter of Zion: he powred out his wrath like fire.

(Notes Reference) He (f) hath bent his bow like an enemy: he stood with his right hand as an adversary, and slew all [that were] pleasant to the eye in the tabernacle of the daughter of Zion: he poured out his fury like fire.

(f) Showing that there is no remedy but destruction where God is the enemy.

(Lam 2:5) The Lord was as an enemie: he hath deuoured Israel, and consumed all his palaces: hee hath destroyed his strong holdes, and hath increased in the daughter of Iudah lamentation and mourning.

(Lam 2:6) For hee hath destroyed his Tabernacle, as a garden, hee hath destroyed his Congregation: the Lord hath caused the feastes and Sabbathes to bee forgotten in Zion, and hath despised in the indignation of his wrath the King and the Priest.

(Lam 2:7) The Lord hath forsaken his altar: he hath abhorred his Sanctuarie: he hath giue into the hand of the enemie the walles of her palaces: they haue made a noyse in the House of the Lord, as in the day of solemnitie.

(Notes Reference) The Lord hath cast off his altar, he hath abhorred his sanctuary, he hath given up into the hand of the enemy the walls of her palaces; they have made a (g) noise in the house of the LORD, as in the day of a solemn feast.

(g) As the people were accustomed to praising God to the solemn feasts with a loud voice, so now the enemies blaspheme him with shouting and cry.

(Lam 2:8) The Lord hath determined to destroy the wall of the daughter of Zion: hee stretched out a lyne: hee hath not withdrawen his hande from destroying: therefore hee made the rampart and the wall to lament: they were destroyed together.

(Notes Reference) The LORD hath purposed to destroy the wall of the daughter of Zion: he hath stretched out a line, he hath not withdrawn his hand from destroying: therefore he made the rampart (h) and the wall to lament; they languished together.

(h) This is a figurative speech as that was, when he said the ways lamented, (Lam 1:4) meaning that this sorrow was so great that the insensible things had their part of it.

(Lam 2:9) Her gates are sunke to the grounde: he hath destroyed and broken her barres: her King and her princes are among the Gentiles: the Lawe is no more, neither can her Prophets receiue any vision from the Lord.

(Lam 2:10) The Elders of the daughter of Zion sit vpon the grounde, and keepe silence: they haue cast vp dust vpon their heades: they haue girded them selues with sackecloth: the virgines of Ierusalem hang downe their heades to the ground.

(Lam 2:11) Mine eyes doe saile with teares: my bowels swell: my liuer is powred vpon the earth, for the destruction of the daughter of my people, because the children and sucklings swoone in the streetes of the citie.

(Lam 2:12) They haue sayd to their mothers, Where is bread and drinke? when they swooned as the wounded in the streetes of the citie, and whe they gaue vp the ghost in their mothers bosome.

(Lam 2:13) What thing shall I take to witnesse for thee? what thing shall I compare to thee, O daughter Ierusalem? what shall I liken to thee, that I may comfort thee, O virgine daughter Zion? for thy breach is great like ye sea: who can heale thee?

(Notes Reference) (i) What thing shall I take to witness for thee? what thing shall I liken to thee, O daughter of Jerusalem? what shall I equal to thee, that I may comfort thee, O virgin daughter of Zion? for thy breach [is] great like the sea: who can heal thee?

(i) Meaning that her calamity was so evident that it needed no witnesses.

(Lam 2:14) Thy Prophets haue looked out vayne, and foolish things for thee, and they haue not discouered thine iniquitie, to turne away thy captiuitie, but haue looked out for thee false prophesies, and causes of banishment.

(Notes Reference) Thy prophets have (k) seen vain and foolish things for thee: and they have not revealed thy iniquity, to turn away thy captivity; but have seen for thee false burdens and causes of banishment.

(k) Because the false prophets called themselves seers, as the others were called, therefore he shows that they saw amiss because they did not reprove the people's faults, but flattered them in their sins, which was the cause of their destruction.

(Lam 2:15) All that passe by the way, clap their hands at thee: they hisse and wagge their head vpon the daughter Ierusalem, saying, Is this the citie that men call, The perfection of beautie, and the ioye of the whole earth?

(Lam 2:16) All thine enemies haue opened their mouth against thee: they hisse and gnashe the teeth, saying, Let vs deuoure it: certainely this is the day that we looked for: we haue founde and seene it.

(Lam 2:17) The Lord hath done that which he had purposed: he hath fulfilled his worde that he had determined of old time: he hath throwen downe, and not spared: hee hath caused thine enemie to reioyce ouer thee, and set vp the horne of thine aduersaries.

(Lam 2:18) Their heart cryed vnto the Lord, O wall of the daughter Zion, let teares runne downe like a riuer, day and night: take thee no rest, neither let the apple of thine eye cease.

(Lam 2:19) Arise, cry in the night: in the beginning of the watches powre out thine heart like water before the face of the Lord: lift vp thine handes towarde him for the life of thy yong children, that faint for hunger in the corners of all the streetes.

(Lam 2:20) Beholde, O Lord, and consider to whome thou hast done thus: shall the women eate their fruite, and children of a spanne long? shall the Priest and the Prophet be slaine in the Sanctuarie of the Lord?

(Lam 2:21) The yong and the olde lie on the ground in the streetes: my virgins and my yong men are fallen by the sworde: thou hast slaine them in the day of thy wrath: thou hast killed and not spared.

(Lam 2:22) Thou hast called as in a solemne daye my terrours rounde about, so that in the day of the Lordes wrath none escaped nor remained: those that I haue nourished and brought vp, hath mine enemie consumed.

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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:

(c) Of those twelve picked and chosen apostles, who were commonly called twelve, though Judas was put out of the number.

(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.