First Corinthians
From the Original 1599 Geneva Bible Notes
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1Co 1:1
1:1 Paul, {1} called [to be]
an {2} apostle of Jesus Christ through the will of God, and {3} Sosthenes
[our] brother,
(1) The inscription of the
epistle, in which he mainly tries to procure the good will of the
Corinthians towards him, yet nonetheless in such a way that he always lets
them know that he is the servant of God and not of men.
(2) If he is an apostle, then he must be heard, even though he sometimes
sharply reprehends them, seeing he has not his own cause in hand, but is a
messenger that brings the commandments of Christ.
(3) He has Sosthenes with himself, that this doctrine might be confirmed by
two witnesses.
1Co 1:2
1:2 {4} Unto the church of
God which is at Corinth, to them that are {5} sanctified in {a} Christ Jesus,
{b} called [to be] saints, with all that in every place {c} call upon the name
of Jesus Christ our Lord, both theirs and ours:
(4) It is a church of God,
even though it has great faults in it, as it obeys those who admonish them.
(5) A true definition of the universal church, which is:
(a) The Father sanctifies us, that is to say, separates us from the wicked
in giving us to his Son, that he may be in us, and we in him.
(b) Whom God by his gracious goodness and absolute love has separated for
himself: or whom God has called to holiness: the first of these two
expositions, shows from where our sanctification comes: and the second shows
to what end it strives for.
(c) He is correctly said to call on God who cries to the Lord when he is in
danger, and craves help from his hands, and by the figure of speech
synecdoche, it is taken for all the service of God: and therefore to call
upon Christ's name, is to acknowledge and take him for very God.
1Co 1:3
1:3 {6} Grace [be] unto you,
and peace, from God our Father, and [from] the Lord Jesus Christ.
1Co 1:4
1:4 {7} I thank my God always
on your behalf, for the grace of God which is given you by Jesus Christ;
(7) Going about to condemn
many vices, he begins with a true commendation of their virtues, lest he
might seem after to descend to chiding, being moved with malice or envy: yet
in such a way that he refers all to God as the author of them, and that in
Christ, that the Corinthians might be more ashamed to profane and abuse the
holy gifts of God.
1Co 1:5
1:5 That in every thing ye
are enriched by him, {8} in {d} all utterance, and [in] all knowledge;
(8) He refers to that by
name which they abused the most.
(d) Seeing that while we live here we know but in part, and prophesy in
part, this word "all" must be limited by the present state of the faithful:
and by "utterance" he does not mean a vain kind of babbling, but the gift of
holy eloquence, which the Corinthians abused.
1Co 1:6
1:6 {9} Even as the testimony
of Christ was {e} confirmed in you:
(9) He shows that the true
use of these gifts consists in this, that the mighty power of Christ might
be set forth in them, that hereafter it might evidently appear how wickedly
they abused them for glory and ambition.
(e) By those excellent gifts of the Holy Spirit.
1Co 1:7
1:7 So that ye come behind in
no gift; {10} waiting for the {f} coming of our Lord Jesus Christ:
(10) He says along the way
that there is no reason why they should be so pleased in those gifts which
they had received, seeing that those were nothing in comparison of those
which are to be looked for.
(f) He speaks of the last coming of Christ.
1Co 1:8
1:8 {11} Who shall also
confirm you unto the end, [that ye may be] {g} blameless in the day of our
Lord Jesus Christ.
(11) He testifies that he
hopes that things go well with them from now on, that they may more
patiently abide his reprehension afterward. And yet together in addition
shows, that the beginning as well as the accomplishing of our salvation is
only the work of God.
(g) He calls them blameless, not whom man never found fault with, but with
whom no man can justly find fault, that is to say, those who are in Christ
Jesus, in whom there is no condemnation. See Lu 1:6 .
1Co 1:9
1:9 God [is] {h} faithful, by
whom ye were called unto the fellowship of his Son Jesus Christ our Lord.
(h) True and constant, who
not only calls us, but also gives to us the gift of perseverance.
1Co 1:10
1:10 {12} Now I beseech you,
brethren, by the name of our Lord Jesus Christ, that {13} ye all speak the
same thing, and [that] there be no divisions among you; but [that] ye be {i}
perfectly joined together in the same mind and in the same judgment.
(12) Having made an end of
the preface, he comes to the matter itself, beginning with a most grave
testimony, as though they should hear Christ himself speaking, and not Paul.
(13) The first part of this epistle, in which his purpose is found, to call
back the Corinthians to brotherly harmony, and to take away all occasion of
discord. So then this first part concerns the taking away of divisions. Now
a division occurs when men who otherwise agree and consent together in
doctrine, yet separate themselves from one another.
(i) Knit together, as a body that consists of all its parts, fitly knit
together.
1Co 1:11
1:11 {14} For it hath been
declared unto me of you, my brethren, by them [which are of the house] of
Chloe, that there are contentions among you.
(14) He begins his
reprehension and chiding by taking away an objection, because he understood
from good witnesses that there were many factions among them. And in
addition he declares the cause of dissentions, because some depended on one
teacher, some on another, and some were so addicted to themselves that they
neglected all teachers and learned men, calling themselves the disciples of
Christ alone, completely ignoring their teachers.
1Co 1:12
1:12 Now {k} this I say, that
every one of you saith, I am of Paul; and I of Apollos; and I of Cephas; and I
of Christ.
1Co 1:13
1:13 {15} Is Christ divided?
was {16} Paul crucified for you? or were ye {17} baptized in the name of Paul?
(15) The first reason why
divisions ought to be avoided: because Christ seems by that means to be
divide and torn in pieces, who cannot be the head of two different and
disagreeing bodies, being himself one.
(16) Another reason: because they cannot without great injury to God so
depend on men as on Christ: which thing those no doubt do who allow whatever
some man speaks, and do it for their own sakes: as these men allowed one and
the very same Gospel being uttered by one man, and did loathe it being
uttered by another man. So that these factions were called by the names of
their teachers. Now Paul sets aside his own name, not simply to grieve no
man, but also to show that he does not plead his own cause.
(17) The third reason taken from the form and end of baptism, in which we
make a promise to Christ, calling also on the name of the Father, and the
Holy Spirit. Therefore although a man does not fall from the doctrine of
Christ, yet if he depends upon certain teachers, and despises others, he
forsakes Christ: for if he holds Christ as his only master, he would hear
him, no matter who Christ taught by.
1Co 1:14
1:14 {18} I thank God that I
baptized none of you, but Crispus and Gaius;
(18) He protests that he
speaks so much the more boldly of these things, because through God's
providence, he is void of all suspicion of gathering disciples to himself,
and taking them from others. By which we may understand, that not the
scholars only, but the teachers also are here reprehended, who gathered
flocks separately and for themselves.
1Co 1:17
1:17 {19} For Christ sent me
not to baptize, but to preach the gospel: {20} not with {l} wisdom of words,
lest the {21} cross of Christ should be made of none effect.
(19) The taking away of an
objection: that he gave not himself to baptize many amongst them: not for
the contempt of baptism, but because he was mainly occupied in delivering
the doctrine, and committed those that received his doctrine to others to be
baptized. And so he declared sufficiently how far he was from all ambition:
whereas on the other hand they, whom he reprehends, as though they gathered
disciples to themselves and not to Christ, bragged most ambitiously of
numbers, which they had baptized.
(20) Now he turns himself to the teachers themselves, who pleased themselves
in brave and glory-seeking eloquence, to the end that they might draw more
disciples after them. He openly confesses that he was not similar to them,
opposing gravely, as it became an apostle, his example against their
perverse judgments: so that this is another place in this epistle with
regard to the observing of a godly simplicity both in words and sentences in
teaching the Gospel.
(l) With eloquence: which Paul casts off from himself not only as
unnecessary, but also as completely contrary to the office of his
apostleship: and yet Paul had this kind of eloquence, but it was heavenly,
not of man, and void of fancy words.
(21) The reason why he did not use the pomp of words and fancy speech:
because it was God's will to bring the world to his obedience by that way,
by which the most foolish among men might understand that this work was done
by God himself, without the skill of man. Therefore as salvation is set
forth to us in the Gospel by the cross of Christ, which nothing is more
contemptible than, and more far from life, so God would have the manner of
the preaching of the cross, most different from those means with which men
do use to draw and entice others, either to hear or believe: therefore it
pleased him by a certain kind of most wise folly, to triumph over the most
foolish wisdom of the world, as he had said before by Isaiah that he would.
And by this we may gather that both these teachers who were puffed up with
ambitious eloquence, and also their hearers, strayed far away from the goal
and mark of their calling.
1Co 1:18
1:18 For the {m} preaching of
the cross is to them that perish foolishness; but unto us which are saved it
is the {n} power of God.
(m) The preaching of Christ
crucified, or the type of speech which we use.
(n) It is that in which he declares his marvellous power in saving his
elect, which would not so evidently appear if it depended upon any help of
man, for if it did man might attribute that to himself which is to be
attributed only to the cross of Christ.
1Co 1:19
1:19 {22} For it is written,
I will destroy the wisdom of the wise, and will bring to nothing the
understanding of the prudent.
(22) The apostle proves
that this should not seem strange, seeing that it was foretold so long
before, and declares further that God often punishes the pride of the world
in such a way, which so pleases itself in its own wisdom: and therefore that
it is vain, indeed a thing of no value, and such as God rejects as
unprofitable, which they so carefully laboured for, and considered to be so
important.
1Co 1:20
1:20 Where [is] the wise?
where [is] the {o} scribe? where [is] the {p} disputer of this world? hath not
God made foolish the wisdom of this world?
(o) Where are you, O you
learned fellow, and you that spend your days in turning your books?
(p) You that spend all your time in seeking out the secret things of this
world, and in expounding all hard questions: and thus he triumphs against
all the men of this world, for there was not one of them that could so much
as dream of this secret and hidden mystery.
1Co 1:21
1:21 {23} For after that in
the {q} wisdom of God the {r} world by wisdom knew not God, {24} it pleased
God by the {s} foolishness of preaching to save them that believe.
(23) He shows that the
pride of men was worthily punished by God, because they could not behold
God, as they properly should have, in the most clear mirror of the wisdom of
the world, and this wisdom is the workmanship of the world.
(q) By the world he means all men who are not born again, but remain as they
were, when they were first born.
(r) In the workmanship of this world, which has the marvellous wisdom of God
engraved on it, so that every man may behold it.
(24) The goodness of God is wonderful, for while he goes about to punish the
pride of this world, he is very provident and careful for the salvation of
it, and teaches men to become fools, so that they may be wise to God.
(s) So he calls the preaching of the Gospel, as the enemies supposed it to
be: but in the mean time he taunts those very sharply who had rather charge
God with folly than acknowledge their own, and crave pardon for it.
1Co 1:22
1:22 {25} For the Jews
require a sign, and the Greeks seek after wisdom:
(25) A declaration of that
which he said: that the preaching of the Gospel is foolish. It is foolish,
he says, to those whom God has not endued with new light, that is to say, to
all men being considered in themselves: for the Jews require miracles, and
the Greeks arguments, which they may comprehend by their intellect and
wisdom: and therefore they do not believe the Gospel, and also mock it.
Nonetheless, in this foolish preaching there is the great power and wisdom
of God, but such that only those who are called perceive: God showing most
plainly, that even then when mad men think him most foolish, he is far wiser
than they are, and that he surmounts all their might and power, when he uses
most vile and abject things, as it has appeared in the fruit of the
preaching of the Gospel.
1Co 1:26
1:26 {26} For ye see your {t}
calling, brethren, how that not many wise men {u} after the flesh, not many
mighty, not many noble, [are called]:
(26) A confirmation taken
from those things which came to pass at Corinth, where the church especially
consisted of the lowly and common people, insomuch that the philosophers of
Greece were driven to shame when they saw that they could do nothing with
their wisdom and eloquence in comparison with the apostles, whom nonetheless
they called idiots and unlearned. And in this he beats down their pride: for
God did not prefer them before those noble and wise men so that they should
be proud, but that they might be constrained, whether they wished to or not,
to rejoice in the Lord, by whose mercy, although they were the most abject
of all, they had obtained in Christ both this wisdom as well as all things
necessary to salvation.
(t) What way the Lord has taken in calling you.
(u) After that type of wisdom which men consider to be important, as though
there were none else: but because they are carnal, they do not know
spiritual wisdom.
1Co 1:28
1:28 And base things of the
world, and things which are despised, hath God chosen, [yea], and things which
{x} are not, to bring to {y} nought things that are:
(x) Which in man's judgment
are almost nothing.
(y) To show that they are vain and unprofitable, and worth nothing. See
Geneva "Ro 3:31"
1Co 1:29
1:29 That no {z} flesh should
glory in his presence.
(z) "Flesh" is often, as we
see, taken for the whole man: and he uses this word "flesh" very well, to
contrast the weak and miserable condition of man with the majesty of God.
1Co 1:30
1:30 But {a} of him are ye in
Christ Jesus, {27} who of God is made unto us wisdom, and righteousness, and
sanctification, and redemption:
(a) Whom he cast down
before, now he lifts up, indeed, higher than all men: yet in such a way that
he shows them that all their worthiness is outside of themselves, that is,
it stands in Christ, and that of God.
(27) He teaches that especially and above all things, the Gospel ought not
to be condemned, seeing that it contains the principal things that are to be
desired, that is, true wisdom, the true way to obtain righteousness, the
true way to live honestly and godly, and the true deliverance from all
miseries and calamities.
1Co 1:31
1:31 That, according as it is
written, {b} He that glorieth, let him glory in the Lord.
(b) Let him yield all to
God and give him thanks: and so by this place is man's free will beaten
down, which the papists so dream about.
1Co 2:1
2:1 And {1} I, brethren, when
I came to you, came not with excellency of speech or of wisdom, declaring unto
you the {a} testimony of God.
(1) He returns to 1Co 1:17
, that is to say, to his own example: confessing that he did not use among
them either excellency of words or enticing speech of man's wisdom, but with
great simplicity of speech both knew and preached Jesus Christ crucified,
humbled and abject, with regard to the flesh.
(a) The Gospel.
1Co 2:2
2:2 For I {b} determined not
to know any thing among you, save Jesus Christ, and him crucified.
1Co 2:3
2:3 And I was with you in {c}
weakness, and in fear, and in much trembling.
(c) He contrasts weakness
with excellency of words, and therefore joins with it fear and trembling,
which are companions of true modesty, not such fear and trembling as terrify
the conscience, but such as are contrary to vanity and pride.
1Co 2:4
2:4 And my speech and my
preaching [was] not with enticing words of man's wisdom, {2} but in {d}
demonstration of the Spirit and of power:
(2) He turns now to the
commendation of his ministry, which he had granted to his adversaries: for
his strength and power, which they knew well enough, was so much the more
excellent because it had no worldly help behind it.
(d) By "demonstration" he means such a proof as is made by reasons both
certain and necessary.
1Co 2:5
2:5 {3} That your faith
should not stand in the wisdom of men, but in the power of God.
(3) And he tells the
Corinthians that he did it for their great profit, because they might by
this know manifestly that the Gospel was from heaven. Therefore he privately
rebukes them, because in vainly seeking to be noticed, they willingly
deprived themselves of the greatest help of their faith.
1Co 2:6
2:6 {4} Howbeit we speak
wisdom among them that are {e} perfect: yet not the wisdom of this world, nor
of the {f} princes of this world, that come to nought:
(4) Another argument taken
from the nature of the thing, that is, of the Gospel, which is true wisdom,
but known only to those who are desirous of perfection: and it is unsavoury
to those who otherwise excel in the world, but yet vainly and frailly.
(e) They are called perfect here, not who had already gotten perfection, but
those who are striving for it, as in Php 3:15 : so that perfect is
contrasted with weak.
(f) Those that are wiser, richer, or mightier than other men are.
1Co 2:7
2:7 {5} But we speak the
wisdom of God in a {g} mystery, [even] the hidden [wisdom], {6} which God
ordained before the world unto our glory:
(5) He shows the reason why
this wisdom cannot be perceived by those excellent worldly intellects: that
is, because it is indeed so deep that they cannot attain to it.
(g) Which men could not so much as dream of.
(6) He takes away an objection: if it is so hard, when and how is it known?
God, he says, determined with himself from the beginning, that which his
purpose was to bring forth at this time out of his secrets, for the
salvation of men.
1Co 2:8
2:8 {7} Which none of the
princes of this world knew: for had they known [it], they would not have
crucified the {h} Lord of glory.
(7) He takes away another
objection: why then, how comes it to pass that this wisdom was so rejected
by men of the highest authority, that they crucified Christ himself? Paul
answers: because they did not know Christ such as he was.
(h) That mighty God, full of true majesty and glory: now this place has in
it a most evident proof of the divinity of Christ, and of the joining of the
two natures in one in him, which has this in it, that which is proper to the
manhood alone is confirmed of the Godhead joined with the manhood. This type
of speech is called, by the old fathers, a making common of things belonging
to someone with another to whom they do not belong.
1Co 2:9
2:9 {8} But as it is written,
Eye hath not seen, nor ear heard, neither have entered into the {i} heart of
man, the things which God hath prepared for them that love him.
(8) Another objection: but
how could it be that those intelligent men could not perceive this wisdom?
Paul answers: because we preach those things which surpass all man's
understanding.
(i) Man cannot so much as think of them, much less conceive them with his
senses.
1Co 2:10
2:10 {9} But God hath
revealed [them] unto us by his Spirit: for the Spirit {k} searcheth all
things, yea, the deep things of God.
(9) A question: if it
surpasses the capacity of men, how can it be understood by any man, or how
can you declare and preach it? By a special enlightening of God's Spirit,
with which whoever is inspired, he can enter even into the very secrets of
God.
(k) There is nothing so secret and hidden in God, but the Spirit of God
penetrates it.
1Co 2:11
2:11 {10} For what man
knoweth the things of a man, save the {l} spirit of man which is in him? even
so the things of God knoweth no man, but the Spirit of God.
(10) He sets it forth in
comparison, which he spoke by the inspiration of the Sprit. As the power of
man's intellect searches out things pertaining to man, so does our mind by
the power of the Holy Spirit understand heavenly things.
(l) The mind of man which is endued with the ability to understand and
judge.
1Co 2:12
2:12 Now we have received,
not the {m} spirit of the world, but the spirit which is of God; {11} that we
might {n} know the things that are freely given to us of God.
(m) The Spirit which we
have received does not teach us things of this world, but lifts us up to
God, and this verse teaches us the opposite of what the papists teach: what
faith is, from where it comes, and from what power it originates.
(11) That which he spoke generally, he confines now to those things which
God has opened to us of our salvation in Christ: so that no man should
separate the Spirit from the preaching of the word and Christ: or should
think that those fanciful men are governed by the Spirit of God, who
wandering besides the word, thrust upon us their vain imaginations for the
secrets of God.
(n) This word "know" is taken here in its proper sense for true knowledge,
which the Spirit of God works in us.
1Co 2:13
2:13 {12} Which things also
we speak, not in the words which man's wisdom teacheth, but which the Holy
Ghost teacheth; {o} comparing spiritual things with spiritual.
(12) Now he returns to his
purpose, and concludes the argument which he began in verse six 1Co 2:6 ,
and it is this: the words must be applied to the matter, and the matter must
be set forth with words which are proper and appropriate for it: now this
wisdom is spiritual and not from man, and therefore it must be delivered by
a spiritual type of teaching, and not by enticing words of man's eloquence,
so that the simple, and yet wonderful majesty of the Holy Spirit may appear
in it.
(o) Applying the words to the matter, that is, that as we teach spiritual
things, so must our type of teaching be spiritual.
1Co 2:14
2:14 {13} But the {p} natural
man receiveth not the things of the Spirit of God: for they are foolishness
unto him: neither can he know [them], because they are {q} spiritually
discerned.
(13) Again he anticipates
an offence or stumbling block: how does it come to pass that so few allow
these things? This is not to be marvelled at, the apostle says, seeing that
men in their natural powers (as they call them) are not endued with that
faculty by which spiritual things are discerned
(which faculty comes another way) and therefore they consider spiritual
wisdom as folly: and it is as if he should say, "It is no marvel that blind
men cannot judge of colours, seeing that they lack the light of their eyes,
and therefore light is to them as darkness."
(p) The man that has no further light of understanding, than that which he
brought with him, even from his mother's womb, as Jude defines it; Jude 19 .
(q) By the power of the Holy Spirit.
1Co 2:15
2:15 {14} But he that is
spiritual {r} judgeth all things, yet {15} he himself is judged of {s} no man.
(14) He amplifies the
matter by opposites.
(r) Understands and discerns.
(15) The wisdom of the flesh, Paul says, determines nothing certainly, no
not in its own affairs, much less can it discern strange, that is, spiritual
things. But the Spirit of God, with which spiritual men are endued, can by
no means be deceived, and therefore be reproved by any man.
(s) Of no man: for when the prophets are judged of the prophets, it is the
Spirit that judges, and not the man.
1Co 2:16
2:16 {16} For who hath known
the mind of the Lord, that he may {t} instruct him? But we have {u} the mind
of Christ.
(16) A reason from the
former saying: for he is called spiritual, who has learned that by the power
of the Spirit, which Christ has taught us. Now if that which we have learned
from that Master could be reproved by any man, he must be wiser than God:
whereupon it follows that they are not only foolish, but also wicked, who
think that they can devise something that is either more perfect, or that
they can teach the wisdom of God a better way than those knew or taught who
were undoubtedly endued with God's Spirit.
(t) Lay his head to his, and teach him what he should do.
(u) We are endued with the Spirit of Christ, who opens to us those secrets
which by all other means are unsearchable, and also any truth at all.
1Co 3:1
3:1 And {1} I, brethren,
could not speak unto you as unto spiritual, but as unto {a} carnal, [even] as
unto babes in Christ.
(1) Having declared the
worthiness of heavenly wisdom, and of the Gospel, and having generally
condemned the blindness of man's mind, now at length he applies it
particularly to the Corinthians, calling them carnal, that is, those in whom
the flesh still prevails against the Spirit. And he brings a twofold
testimony of it: first, because he had proved them to be such, in so much
that he dealt with them as he would with ignorant men, and those who are
almost babes in the doctrine of godliness, and second, because they showed
indeed by these dissensions, which sprang up by reason of the ignorance of
the power of the Spirit, and heavenly wisdom, that they had profited very
little or nothing.
(a) He calls them carnal, who are as yet ignorant, and therefore to express
it better, he calls them "babes".
1Co 3:2
3:2 I have fed you with milk,
and not with {b} meat: for hitherto ye were not {c} able [to bear it], neither
yet now are ye able.
(b) Substantial meat, or
strong meat.
(c) To be fed by me with substantial meat: therefore as the Corinthians grew
up in age, so the apostle nourished them by teaching, first with milk, then
with strong meat. The difference was only in the manner of teaching.
1Co 3:3
3:3 For ye are yet carnal:
for whereas [there is] among you envying, and strife, and divisions, are ye
not carnal, and walk as {d} men?
1Co 3:5
3:5 {2} Who then is Paul, and
who [is] Apollos, but ministers by whom ye believed, even as the Lord gave to
every man?
(2) After he has
sufficiently reprehended ambitious teachers, and those who foolishly
esteemed them, now he shows how the true ministers are to be esteemed, that
we do not attribute to them more or less than we ought to do. Therefore he
teaches us that they are those by whom we are brought to faith and
salvation, but yet as the ministers of God, and such as do nothing of
themselves, but God so working by them as it pleases him to furnish them
with his gifts. Therefore we do not have to regard or consider what minister
it is that speaks, but what is spoken: and we must depend only upon him who
speaks by his servants.
1Co 3:6
3:6 {3} I have planted,
Apollos watered; but God gave the increase.
(3) He beautifies the
former sentence, with two similarities: first comparing the company of the
faithful to a field which God makes fruitful, when it is sown and watered
through the labour of his servants. Second, be comparing it to a house,
which indeed the Lord builds, but by the hands of his workmen, some of whom
he uses in laying the foundation, others in building it up. Now, both these
similarities are for this purpose, to show that all things are wholly
accomplished only by God's authority and might, so that we must only have an
eye to him. Moreover, although God uses some in the better part of the work,
we must not therefore condemn others, in respect of them, and much less may
we divide or set them apart (as these factious men did) seeing that all of
them labour in God's business. They work in such a way, that they serve to
finish the very same work, although by a different manner of working, in so
much that they all need one another's help.
1Co 3:9
3:9 For we are {e} labourers
together with God: ye are God's husbandry, [ye are] God's building.
(e) Serving under him: now
they who serve under another do nothing by their own strength, but as it is
given them of grace, which grace makes them fit for that service. See 1Co
15:10, 2Co 3:6 . All the increase that comes by their labour proceeds from
God in such a way that no part of the praise of it may be given to the
servant.
1Co 3:10
3:10 According to the grace
of God which is given unto me, as a wise masterbuilder, I have laid the
foundation, and another buildeth thereon. {4} But let every man take heed how
he buildeth thereupon.
(4) Now he speaks to the
teachers themselves, who succeeded him in the church of Corinth, and in this
regard to all that were after or will be pastors of congregations, seeing
that they succeed into the labour of the apostles, who were planters and
chief builders. Therefore he warns them first that they do not persuade
themselves that they may build after their own fantasy, that is, that they
may propound and set forth anything in the Church, either in matter, or in
type of teaching, different from the apostles who were the chief builders.
1Co 3:11
3:11 {5} For other foundation
can no man lay than that is laid, which is Jesus Christ.
(5) Moreover, he shows what
this foundation is, that is, Christ Jesus, from whom they may not turn away
in the least amount in the building up of this building.
1Co 3:12
3:12 {6} Now if any man build
upon this foundation gold, silver, precious stones, wood, hay, stubble;
(6) Thirdly he shows that
they must take heed that the upper part of the building is answerable to the
foundation. That is that admonitions, exhortations, and whatever pertains to
the edifying of the flock, is answerable to the doctrine of Christ, in the
matter as well as in form. This doctrine is compared to gold, silver, and
precious stones: of which material Isaiah also and John in the Revelation
build the heavenly city. And to these are the opposites, wood, hay, stubble,
that is to say, curious and vain questions or decrees: and to be short, all
the type of teaching which serves to vain show. For false doctrines, of
which he does not speak here, are not correctly said to be built upon this
foundation, unless perhaps in show only.
1Co 3:13
3:13 {7} Every man's work
shall be made manifest: for the day shall declare it, because it shall be
revealed by fire; and the fire shall try every man's work of what sort it is.
(7) He testifies, as indeed
it truly is, that all are not good builders, not even all of those who stand
upon this one and only foundation. However, this work of evil builders, he
says, stands for a season, yet it will not always deceive, because the light
of the truth appearing at length, as day, will dissolve this darkness, and
show what it is. And as that stuff is tried by the fire, whether it is good
or not, so will God in his time, by the touch of his Spirit and word, try
all buildings, and so will it come to pass, that those which are found pure
and sound, will still continue so, to the praise of the workmen. But they
that are otherwise will be consumed and vanish away, and so will the workman
be frustrated of the hope of his labour, who pleased himself in a thing of
nothing.
1Co 3:15
3:15 If any man's work shall
be burned, he shall suffer loss: but {8} he himself shall be saved; yet so as
by fire.
(8) He does not take away
the hope of salvation from the unskilful and foolish builders, who hold fast
the foundation, of which sort were those rhetoricians, rather than the
pastors of Corinth. However, he adds an exception, that they must
nonetheless suffer this trial of their work, and also abide the loss of
their vain labours.
1Co 3:16
3:16 {9} Know ye not that ye
are the temple of God, and [that] the Spirit of God dwelleth in you?
(9) Continuing still in the
metaphor of building, he teaches us that this ambition is not only vain, but
also sacrilegious: for he says that the Church is as it were the Temple of
God, which God has as it were consecrated to himself by his Spirit. Then
turning himself to these ambitious men, he shows that they profane the
Temple of God, because those vain arts in which they please themselves so
much are, as he teaches, many pollutions of the holy doctrine of God, and
the purity of the Church. This wickedness will not go unpunished.
1Co 3:17
3:17 If any man {f} defile
the temple of God, him shall God destroy; for the temple of God is holy, which
[temple] ye are.
(f) Defiles it and makes it
unclean, being holy: and surely they do defile it, by Paul's judgment, who
by fleshly eloquence defile the purity of the Gospel.
1Co 3:18
3:18 {10} Let no man deceive
himself. If any man among you seemeth to be wise in this world, let him become
a fool, that he may be wise.
(10) He concludes by the
opposite, that they profess pure wisdom in the Church of God, who refuse and
cast away all those vanities of men. Further, if they are mocked by the
world, it is sufficient for them that they are wise according to the wisdom
of God, and as he will have them to be wise.
1Co 3:19
3:19 For the wisdom of this
world is foolishness with God. For it is written, He {g} taketh the wise in
their own craftiness.
(g) Be they ever so crafty,
yet the Lord will take them when he will discover their treachery.
1Co 3:21
3:21 {11} Therefore let no
man {h} glory in men. For all things are {i} yours;
(11) He returns to the
proposition of the second verse, first warning the hearers, that from now on
they do not esteem as lords those whom God has appointed to be ministers and
not lords of their salvation. This is done by those that depend upon men,
and not upon God that speaks by them.
(h) Please himself.
(i) Helps, appointed for your benefit.
1Co 3:22
3:22 Whether Paul, or Apollos,
or Cephas, or the {12} world, or life, or death, or things present, or things
to come; all are yours;
(12) He passes from the
persons to the things themselves, that his argument may be more forcible.
Indeed, he ascends from Christ to the Father, to show that we rest ourselves
not in Christ himself, in that he is man, but because he carries us up even
to the Father, as Christ witnesses of himself everywhere that he was sent by
his Father, that by this band we may be all united with God himself.
1Co 4:1
4:1 Let {1} a {a} man so
account of us, as of the ministers of Christ, and stewards of the mysteries of
God.
(1) He concludes the duty
of the hearers towards their ministers: that they do not esteem them as
lords. Yet nonetheless they are to give ear to them, as to those that are
sent from Christ. Sent I say to this end and purpose, that they may receive
as it were at their hands the treasure of salvation which is drawn out of
the secrets of God.
(a) Every man.
1Co 4:2
4:2 {2} Moreover it is
required in stewards, that a man be found faithful.
(2) Last of all, he warns
the ministers that they also do not behave themselves as lords, but as
faithful servants, because they must render an account of their stewardship
to God.
1Co 4:3
4:3 {3} But with me it is a
very small thing that I should be judged of you, {4} or of man's {b} judgment:
yea, {5} I judge not mine own self.
(3) In reprehending others,
he sets himself for an example, and anticipates an objection. Using the
gravity of an apostle, he shows that he does not care for the contrary
judgments that those have of him, in that they esteemed him as a vile
person, because he did not set forth himself as they did. And he brings good
reasons why he was not moved with the judgments which they had of him.
(4) First, because that which men judge in these cases of their own brains
is not to be considered any more than when the unlearned judge of wisdom.
(b) Literally, "day", after the manner of Cilician speech.
(5) Secondly, he says, how can you judge how much or how little I am to be
made responsible for, seeing that I myself who know myself better than you
do, and who dare profess that I have walked in my calling with a good
conscience, dare not yet nonetheless claim anything to myself. Nonetheless,
I know that I am not blameless: much less therefore should I flatter myself
as you do.
1Co 4:4
4:4 For I know nothing by
myself; yet am I not hereby justified: but he that judgeth me is the {c} Lord.
1Co 4:5
4:5 {6} Therefore judge
nothing before the time, until the Lord come, who both will bring to light the
hidden things of darkness, and will make manifest the counsels of the hearts:
and then shall every man have {d} praise of God.
(6) A third reason
proceeding from a conclusion, as it were, out of the former reasons. It is
God's office to esteem every man according to his value, because he knows
the secrets of the heart, which men for the most part are ignorant of.
Therefore this judgment does not pertain to you.
(d) One could not be praised above the rest, without the others being
blamed: and he mentions praise rather than lack of praise, because the
beginning of this dispute was this, that they gave more to some men than was
appropriate.
1Co 4:6
4:6 {7} And these things,
brethren, I have in a figure transferred to myself and [to] Apollos for your
sakes; that ye might learn {e} in us not to think [of men] above that which is
written, that no one of you be puffed up for one against another.
(7) Having rejected their
judgment, he sets forth himself again as a singular example of modesty, as
one who concealed in this epistle those factious teacher's names, did not
hesitate to put down his own name and Apollos' in their place, and took upon
him as it were their shame. And this shows how far was he from preferring
himself to any.
(e) By our example, who choose rather to take other men's faults upon us,
than to find fault with any by name.
1Co 4:7
4:7 {8} For who maketh thee
to differ [from another]? and what hast thou that thou didst not receive? now
if thou didst receive [it], why dost thou glory, as if {f} thou hadst not
received [it]?
(8) He shows a good way to
bridle pride. First, if you consider how it is wrong for you to exclude
yourself from the number of others, seeing you are a man yourself. Second,
if you consider that even though you have something more than other men
have, yet you only have it by God's bountifulness. And what wise man is he
that will brag of another's goodness, and that against God?
(f) There is nothing then in us by nature that is worthy of commendation:
but all that we have, we have it of grace, which the Pelegians and semi-Pelegians
will not confess.
1Co 4:8
4:8 {9} Now ye are full, now
ye are rich, ye have reigned as kings without us: and I would to God ye did
reign, that we also might reign with you.
(9) He descends to a most
grave mockery, to cause those glory-seeking men to blush, even though they
did not want to.
1Co 4:9
4:9 For I think that God hath
set forth us the apostles last, as it were appointed to death: for we are made
a {g} spectacle unto the world, and to angels, and to men.
(g) He that thinks that
Paul and the pope are alike, who lyingly boasts that he is his successor,
let him compare the delicacies of the popish court with Paul's state as we
see it here.
1Co 4:13
4:13 Being defamed, we
intreat: we are made as the {h} filth of the world, [and are] the offscouring
of all things unto this day.
1Co 4:14
4:14 {10} I write not these
things to shame you, but as my beloved sons I warn [you].
(10) Moderating the
sharpness of his mockery, he puts them in mind to remember of whom they were
begotten in Christ, and that they should not doubt to follow him for an
example. Even though he seems vile according to the outward show in respect
of others, yet he is mighty by the efficacy of God's Spirit, as had been
shown among themselves.
1Co 4:17
4:17 For this cause have I
sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who
shall bring you into remembrance of my {i} ways which be in Christ, as I teach
every where in every church.
1Co 4:18
4:18 {11} Now some are puffed
up, as though I would not come to you.
(11) Last of all he
descends also to apostolic threatenings, but yet chiding them as a father,
lest by their disorder he was forced to come to punish some among them.
1Co 4:19
4:19 But I will come to you
shortly, if the Lord will, and will know, not the {k} speech of them which are
puffed up, but the power.
(k) By words, he means
their fancy and elaborate type of eloquence, which he contrasts with the
power of the Holy Spirit.
1Co 4:21
4:21 {12} What will ye? shall
I come unto you with a rod, or in love, and [in] the {l} spirit of meekness?
(12) A passing over to
another part of this epistle, in which he reprehends most sharply a very
odious offence, showing the use of ecclesiastical correction.
(l) Acting meekly towards you.
1Co 5:1
5:1 It is {1} reported
commonly [that there is] fornication among you, and such fornication as is not
so much as named among the Gentiles, that one should have his father's wife.
(1) They are greatly to be
reprehended who by allowing wickedness, set forth the Church of God to be
mocked and scorned by infidels.
1Co 5:2
5:2 {2} And ye are puffed up,
and have not rather mourned, that he that hath done this deed might be taken
away from among you.
1Co 5:3
5:3 {3} For I verily, as
absent in body, but present in {a} spirit, have judged already, as though I
were present, [concerning] him that hath so done this deed,
(3) Excommunication ought
not to be committed to one man's power, but must be done by the authority of
the whole congregation, after the matter is diligently examined.
(a) In mind, thought, and will.
1Co 5:4
5:4 In the {b} name of our
Lord Jesus Christ, when ye are gathered together, and my spirit, {4} with the
power of our Lord Jesus Christ,
(b) Calling upon Christ's
name.
(4) There is no doubt that the judgment is ratified in heaven, in which
Christ himself sits as Judge.
1Co 5:5
5:5 {5} To {c} deliver such
an one unto Satan for the {6} destruction of the flesh, that the spirit may be
saved in the day of the Lord Jesus.
(5) The one who is
excommunicated is delivered to the power of Satan, in that he is cast out of
the house of God.
(c) What it is to be delivered to Satan the Lord himself declares when he
says, "Let him be unto thee as a heathen and publican"; Mt 18:17 . That is
to say, to be disfranchised and put out of the right and privileges of the
city of Christ, which is the Church, outside of which Satan is lord and
master.
(6) The goal of excommunication is not to cast away the excommunicate that
he should utterly perish, but that he may be saved, that is, that by this
means his flesh may be tamed, that he may learn to live to the Spirit.
1Co 5:6
5:6 {7} Your glorying {d}
[is] not good. Know ye not that a little leaven leaveneth the whole lump?
(7) Another goal of
excommunication is that others are not infected, and therefore it must of
necessity be retained in the Church, so that one is not infected by the
other.
(d) Is nothing and not grounded upon good reason, as though you were
excellent, and yet there is such wickedness found among you.
1Co 5:7
5:7 {8} Purge out therefore
the old leaven, that ye may be a new {e} lump, as ye are unleavened. For even
Christ our {f} passover is sacrificed for us:
(8) By alluding to the
ceremony of the passover, he exhorts them to cast out that unclean person
from among them. In times past, he says, it was not lawful for those who
celebrated the passover to eat unleavened bread, insomuch that he was held
as unclean and unworthy to eat the passover, whoever had but tasted of
leaven. Now our whole life must be as it were the feast of unleavened bread,
in which all they that are partakers of that immaculate lamb which is slain,
must cast out both of themselves, and also out of their houses and
congregations, all impurity.
(e) By lump he means the whole body of the Church, every member of which
must be unleavened bread, that is, be renewed in spirit, by plucking away
the old corruption.
(f) The Lamb of our passover.
1Co 5:8
5:8 Therefore let us keep the
{g} feast, not with old leaven, neither with the leaven of malice and
wickedness; but with the unleavened [bread] of sincerity and truth.
(g) Let us lead our whole
life as it were a continual feast, honestly and uprightly.
1Co 5:9
5:9 {9} I wrote unto you in
an epistle not to company with fornicators:
(9) Now he speaks more
generally: and that which he spoke before of the incestuous person he shows
that it pertains to others, who are known to be wicked and those who through
their wicked life are a slander to the Church, who ought also by lawful
order be cast out of the community of the Church. And making mention of
eating meals, either he means that feast of love at which the supper of the
Lord was received, or else their common usage and manner of life. And this
is to be properly understood, lest any man should think that either
matrimony was broken by excommunication, or such duties hindered and cut off
by it, as we owe one to another: children to their parents, subjects to
their rulers, servants to their masters, and neighbour to neighbour, to win
one another to God.
1Co 5:10
5:10 Yet not {h} altogether
with the fornicators of this world, or with the covetous, or extortioners, or
with idolaters; for then must ye needs go out of the world.
(h) If you should utterly
abstain from such men's company, you should go out of the world. Therefore I
speak of those who are in the very bosom of the Church, who must be brought
back into order by discipline, and not of those who are outside of the
Church, with whom we must labour by all means possible, to bring them to
Christ.
1Co 5:12
5:12 {10} For what have I to
do to judge them also that are without? do not ye judge them that are within?
(10) Those who are false
brethren ought to be cast out of the congregation. As for those who are
outside of it, they must be left to the judgment of God.
1Co 6:1
6:1 Dare {1} {a} any of you,
having a matter against another, go to law {b} before the unjust, {2} and not
before the saints?
(1) The third question is
of civil judgments. Whether it is lawful for one of the faithful to draw
another of the faithful before the judgment seat of an infidel? He answers
that is not lawful because it is an offence for the faithful to do this, for
it is not evil in itself that a matter be brought before the judgment seat,
even of an infidel.
(a) As if he said, "Have you become so impudent, that you are not ashamed to
make the Gospel a laughing stock to profane men?"
(b) Before the unjust.
(2) He adds that he does not forbid that one neighbour may go to law with
another, if need so require, but yet under holy judges.
1Co 6:2
6:2 {3} Do ye not know that
the saints shall judge the world? and if the world shall be judged by you, are
ye unworthy to judge the smallest matters?
(3) He gathers by a
comparison that the faithful cannot seek to be judged by infidels, without
great injury done to the saints, seeing that God himself will make the
saints judges of the world, and of the devils, with his Son Christ. Much
more ought they to judge these light and final causes which may be by
equity, and good conscience determined.
1Co 6:4
6:4 {4} If then ye have {c}
judgments of things pertaining to this life, set them to judge who are {d}
least esteemed in the church.
(4) The conclusion, in
which he prescribes a remedy for this wrong: that is, if they end their
private affairs between themselves by chosen arbiters out of the Church: for
which matter and purpose, the least of you, he says, is sufficient.
Therefore he does not condemn judgment seats, but shows what is expedient
for the circumstance of the time, and that without any diminishing of the
right of the magistrate. For he does not speak of judgments, which are
practised between the faithful and the infidels, neither of public
judgments, but of controversies which may be ended by private arbiters.
(c) Courts and places of judgments.
(d) Even the most abject among you.
1Co 6:5
6:5 {5} I speak to your
shame. Is it so, that there is not a wise man among you? no, not one that
shall be able to judge between his brethren?
(5) He applies the general
proposition to a particular, always calling them back to this, to take away
from them the false opinion of their own excellency from where all these
evils sprang.
1Co 6:7
6:7 {6} Now therefore there
is utterly a {e} fault among you, because ye go to law one with another. {7}
Why do ye not rather take wrong? why do ye not rather [suffer yourselves to]
be defrauded?
(6) Now he goes further
also, and even though by granting them private arbiters out of the
congregation of the faithful, he does not simply condemn, but rather
establishes private judgments, so that they are exercise without offence.
Yet he shows that if they were such as they ought to be, and as it were to
be wished, they should not need to use that remedy either.
(e) A weakness of mind which is said to be in those that allow themselves to
be overcome by their lusts, and it is a fault that differs greatly from
temperance and moderation: so that he nips those who could not endure an
injury done to them.
(7) This pertains chiefly to the other part of the reprehension, that is,
that they went to law even under infidels, whereas they should rather have
suffered any loss, than to have given that offence. But yet this is
generally true, that we ought rather to depart from our right, than try the
uttermost of the law hastily, and upon an affection to revenge an injury.
But the Corinthians cared for neither, and therefore he says that they must
repent, unless they will be shut out of the inheritance of God.
1Co 6:9
6:9 Know ye not that the
unrighteous shall not inherit the kingdom of God? {8} Be not deceived: neither
fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of
themselves with mankind,
(8) Now he prepares himself
to pass over to the fourth treatise of this epistle, which concerns other
matters, concerning this matter first, how men may well use a woman or not.
And this question has three parts: fornication, matrimony, and a single
life. As for fornication, he utterly condemns it. And marriage he commands
to some, as a good and necessary remedy for them: to others he leaves is
free. And others he dissuades from it, not as unlawful, but as inconvenient,
and that not without exception. As for singleness of life (under which also
I comprehend virginity) he enjoins it to no man: yet he persuades men to it,
but not for itself, but for another respect, neither to all men, nor without
exception. And being about to speak against fornication, he begins with a
general reprehension of those vices, with which that rich and riotous city
most abounded: warning and teaching them earnestly, that repentance is
inseparable joined with forgiveness of sins, and sanctification with
justification.
1Co 6:11
6:11 And such were some of
you: but ye are washed, but ye are sanctified, but ye are justified in the {f}
name of the Lord Jesus, and by the Spirit of our God.
1Co 6:12
6:12 {9} {g} All things are
lawful unto me, but all things are not expedient: all things are lawful for
me, but I will not be brought under the {h} power of any.
(9) Secondly, he shows that
the Corinthians offend in small matters. First, because they abused them.
Next, because they used indifferent things, without any discretion, seeing
the use of them ought to be brought to the rule of charity. And that he does
not use them correctly, who immoderately abuses them, and so becomes a slave
to them.
(g) Whatever: but this general word must be restrained to things that are
indifferent.
(h) He is in subjection to things that are indifferent, whoever he is that
thinks he may not be without them. And this is a flattering type of slavery
under a pretence of liberty, which seizes upon such men.
1Co 6:13
6:13 {10} Meats for the
belly, and the belly for meats: but God shall destroy both it and them. Now
the body [is] not for fornication, but for the Lord; and the Lord for the
body.
(10) Secondly, because they
counted many things as indifferent which were of themselves unlawful, as
fornication, which they numbered among mere natural and lawful desires, as
well as food and drink. Therefore the apostle shows that they are utterly
unlike: for foods, he says, were made for the necessary use of man's life
which is not perpetual: for both foods, and all this manner of nourishing,
are quickly abolished. But we must not so think of the uncleanness of
fornication, for which the body is not made, but on the other hand is
ordained to purity, as appears by this, that is consecrated to Christ, even
as Christ also is given us by his Father to enliven our bodies with that
power with which he also rose again.
1Co 6:15
6:15 {11} Know ye not that
your bodies are the members of Christ? shall I then take the members of
Christ, and make [them] the members of an harlot? God forbid.
(11) A declaration of the
former argument by opposites, and the application of it.
1Co 6:16
6:16 {12} What? know ye not
that he which is joined to an harlot is one body? for {i} two, saith he, shall
be one flesh.
(12) A proof of the same
argument: a harlot and Christ are completely contrary, so are the flesh and
the Spirit. Therefore he that is one with a harlot (which is done by sexual
intercourse with their bodies) cannot be one with Christ, which unity is
pure and spiritual.
(i) Moses does not speak these words about fornication, but about marriage:
but seeing that fornication is the corruption of marriage, and both of them
are a carnal and fleshly copulation, we cannot say that the apostle abuses
his testimony. Again, Moses does not have this word "two", but it is very
well expressed both here and in Mt 19:5 , because he speaks only of man and
wife: whereupon the opinion of those that vouch it to be lawful to have many
wives is overthrown: for he that companies with many, is broken as it were
into many parts.
1Co 6:18
6:18 {13} Flee fornication.
Every sin that a man doeth is without the body; but he that committeth
fornication sinneth against his own body.
(13) Another argument why
fornication is to be avoided, because it defiles the body with a peculiar
type of filthiness.
1Co 6:19
6:19 {14} What? know ye not
that your body is the temple of the Holy Ghost [which is] in you, which ye
have of God, and {15} ye are not your own?
(14) The third argument:
because a fornicator is sacrilegious, because our bodies are consecrated to
God.
(15) The fourth argument: because we are not our own men, to give ourselves
to any other, much less to Satan and the flesh, seeing that God himself has
bought us, and that with a great price, to the end that both in body and
soul, we should serve to his glory.
1Co 7:1
7:1 Now {1} concerning the
things {a} whereof ye wrote unto me: [It is] {b} good for a man not to touch a
woman.
(1) He teaches concerning
marriage that although a single life has its advantages, which he will
declare afterwards, yet that marriage is necessary for the avoiding of
fornication. But so that neither one man may have many wives, nor any wife
many husbands.
(a) Concerning those matters about which you wrote to me.
(b) Commodious, and (as we say) expedient. For marriage brings many griefs
with it, and that by reason of the corruption of our first estate.
1Co 7:3
7:3 {2} Let the husband
render unto the wife {c} due benevolence: and likewise also the wife unto the
husband.
(2) Secondly, he shows that
the parties married must with singular affection entirely love one another.
(c) The word "due" contains all types of benevolence, though he speaks more
of one sort than of the other, in that which follows.
1Co 7:4
7:4 {3} The wife hath not
power of her own body, but the husband: and likewise also the husband hath not
power of his own body, but the wife.
(3) Thirdly, he warns them,
that they are in each other's power, with regard to the body, so that they
may not defraud one another.
1Co 7:5
7:5 Defraud ye not one the
other, {4} except [it be] with consent for a time, that ye may {d} give
yourselves to fasting and prayer; and come together again, that Satan tempt
you not for your incontinency.
(4) He adds an exception:
unless the one abstain from the other by mutual consent, that they may the
better give themselves to prayer, in which nonetheless he warns them to
consider what is expedient, lest by this long breaking off as it were from
marriage, they are stirred up to incontinency.
(d) Do nothing else.
1Co 7:6
7:6 {5} But I speak this by
permission, [and] not of commandment.
(5) Fifthly he teaches that
marriage is not necessary for all men, but for those who do not have the
gift of continency, and this gift is by a special grace of God.
1Co 7:7
7:7 For I {e} would that all
men were even as I myself. But every man hath his proper gift of God, one
after this manner, and another after that.
1Co 7:8
7:8 {6} I say therefore to
the {f} unmarried and widows, It is good for them if they abide even as I.
(6) Sixthly, he gives the
very same admonition touching the second marriage, that is, that a single
life is to be allowed, but for those who have the gift of continency.
Otherwise they ought to marry again, so that their conscience may be at
peace.
(f) This whole passage is completely against those who condemn second
marriages.
1Co 7:9
7:9 But if they cannot
contain, let them marry: for it is better to marry than to {g} burn.
(g) So to burn with lust,
that either the will yields to the temptation, or else we cannot call upon
God with a peaceful conscience.
1Co 7:10
7:10 {7} And unto the married
I command, [yet] not I, but the Lord, Let not the wife depart from [her]
husband:
(7) Seventhly, he forbids
contentions and the granting of divorces (for he speaks not here of the
fault of whoredom, which was then death even by the law of the Romans also)
by which he affirms that the band of marriage is not dissolved, and that
from Christ's mouth.
1Co 7:12
7:12 {8} But to the rest
speak I, not the Lord: If any brother hath a wife that believeth not, and she
be pleased to dwell with him, let him not put her away.
(8) Eighthly, he affirms
that those marriages which are already contracted between a faithful and an
unfaithful or infidel, are firm: so that the faithful may not forsake the
unfaithful.
1Co 7:14
7:14 {9} For the unbelieving
husband is {h} sanctified by the {i} wife, and the unbelieving wife is
sanctified by the {k} husband: else were your children unclean; but now are
they {l} holy.
(9) He answers an
objection: but the faithful is defiled by the company of the unfaithful. The
apostle denies that, and proves that the faithful man with good conscience
may use the vessel of his unfaithful wife, by this, that their children
which are born of them are considered holy or legitimate (that is, contained
within the promise): for it is said to all the faithful, "I will be your
God, and the God of your seed."
(h) The godliness of the wife is of more force to cause their marriage to be
considered holy, than the infidelity of the husband is to profane the
marriage.
(i) The infidel is not sanctified or made holy in his own person, but in
respect of his wife, he is sanctified to her.
(k) To the faithful husband.
(l) The children are holy in the same sense that their parents are; that is
they are sanctified, or lawfully espoused together, so the children born of
them were in a civil and legal sense holy, that is, legitimate. (Ed.)
1Co 7:15
7:15 {10} But if the
unbelieving depart, let him depart. A brother or a sister is not under bondage
in {m} such [cases]: {11} but God hath called us to peace.
(10) He answers a question:
what if the unfaithful forsake the faithful? Then the faithful is free, he
says, because he is forsaken by the unfaithful.
(m) When any such thing happens.
(11) Lest any man upon pretence of this liberty should give an occasion to
the unfaithful to depart, he shows that marriage contracted with an infidel
ought to be kept peaceably, that if it is possible the infidel may be won to
the faith.
1Co 7:17
7:17 {12} But as God hath
distributed to every man, as the Lord hath {n} called every one, so let him
walk. And so ordain I in all churches.
(12) Taking occasion by
that which he said of the bondage and liberty of matrimony, he digresses to
a general doctrine concerning the outward state and condition of man's life,
as circumcision and uncircumcision, servitude and liberty. And he warns
every man generally to live with a contented mind in the Lord, whatever
state or condition he is in, because those outward things, as to be
circumcised or uncircumcised, to be bond or free, are not of the substance
(as they call it) of the kingdom of heaven.
(n) Has bound him to a certain type of life.
1Co 7:18
7:18 {13} Is any man called
being circumcised? let him not {o} become uncircumcised. Is any called in
uncircumcision? let him not be circumcised.
(13) Nonetheless he shows
us that in these examples all are not of the same type: because circumcision
is not simply of itself to be desired, but such as are bound may desire to
be free. Therefore herein only they are equal that the kingdom of God
consists not in them, and therefore these are no hindrance to obey God.
(o) He is said to become uncircumcised, who by the help of a surgeon,
recovers an upper skin. And this is done by drawing the skin with an
instrument, to make it to cover the head. Celsus in book 7, chapter 25.
1Co 7:21
7:21 Art thou called [being]
a servant? {p} care not for it: but if thou mayest be made free, use [it]
rather.
1Co 7:22
7:22 For he that is called in
the {q} Lord, [being] a servant, is the Lord's freeman: likewise also he that
is called, [being] free, is Christ's servant.
(q) He that is in the state
of a servant, and is called to be a Christian.
1Co 7:23
7:23 {14} Ye are bought with
a price; be not ye the servants of men.
(14) He shows the reason of
the unlikeness, because he that desired to be circumcised makes himself
subject to man's tradition and not to God. And this may be much more
understood of superstitions, which some do foolishly consider to as things
indifferent.
1Co 7:24
7:24 {15} Brethren, let every
man, wherein he is called, therein abide with {r} God.
(15) A repetition of the
general doctrine.
(r) So purely and from the heart, that your doings may be approved before
God.
1Co 7:25
7:25 {16} Now concerning
virgins I have no commandment of the Lord: yet I give my {s} judgment, as {t}
one that hath obtained mercy of the Lord to be faithful.
(16) He commands virginity
to no man, yet he persuades and praised it for another reason, that is, both
for the necessity of the present time, because the faithful could scarce
abide in any place, and use the commodities of this present life because of
persecution. And therefore those who were not troubled with families, might
be the readier, and also for the cares of this life, which marriage
necessarily draws with it, so that they cannot but have their minds
distracted: and this has place in women especially.
(s) The circumstances considered, this I counsel you.
(t) It is I that speak this which I am minded to speak: and the truth is I
am a man, but yet of worthy credit, for I have obtained from the Lord to be
such a one.
1Co 7:26
7:26 I suppose therefore that
{u} this is good for the {x} present distress, [I say], that [it is] good for
a man so to be.
(u) To remain a virgin.
(x) For the necessity which the saints are daily subject to, who are
continually tossed up and down, so that their estate may seem most unfit for
marriage, were it not that the weakness of the flesh forced them to it.
1Co 7:28
7:28 But and if thou marry,
thou hast not sinned; and if a virgin marry, she hath not sinned. Nevertheless
such shall have trouble in the {y} flesh: but I {z} spare you.
(y) By the "flesh" he
understands whatever things belong to this present life, for marriage brings
with it many problems. So that he leans more to a single life, not because
it is a service more agreeable to God than marriage is, but for those
problems which (if it were possible) he would wish all men to be avoid, so
that they might give themselves to God alone.
(z) I would your weakness were provided for.
1Co 7:29
7:29 But this I say,
brethren, the time [is] {a} short: it remaineth, that both they that have
wives be as though they had none;
1Co 7:30
7:30 And they that {b} weep,
as though they wept not; and they that rejoice, as though they rejoiced not;
and they that buy, as though they possessed not;
(b) By "weeping" the
Hebrews understand all adversity, and by "joy", all prosperity.
1Co 7:31
7:31 And they that use this
{c} world, as not abusing [it]: for the {d} fashion of this world passeth
away.
(c) Those things which God
gives us here.
(d) The guise, and shape, and fashion: by which he shows us that there is
nothing in this world that continues.
1Co 7:33
7:33 But he that is married
{e} careth for the things that are of the world, how he may please [his] wife.
(e) Those that are married
have their minds drawn here and there, and therefore if any man has the gift
of continency, it is more advantageous for him to live alone. But those who
are married may care for the things of the Lord also. Clement, Strom. 3.
1Co 7:34
7:34 There is difference
[also] between a wife and a virgin. The unmarried woman careth for the things
of the Lord, that she may be holy both in body and in {f} spirit: but she that
is married careth for the things of the world, how she may please [her]
husband.
1Co 7:35
7:35 And this I speak for
your own {g} profit; not that I may cast a snare upon you, but for that which
is comely, and that ye may attend upon the Lord without distraction.
(g) He means that he will
force no man either to marry or not to marry, but to show them plainly what
type of life is most advantageous.
1Co 7:36
7:36 {17} But if any man
think that he behaveth himself uncomely toward his virgin, if she pass the
flower of [her] age, and need so require, let him do what he will, he {h}
sinneth not: let them marry.
(17) Now he turns himself
to the parents, in whose power and authority their children are, warning
them that according to the former doctrine they consider what is proper and
convenient for their children. That they neither deprive them of the
necessary remedy against incontinency, nor force them to marry, if neither
their will does lead them, nor any necessity urges them. And again he
praises virginity, but of itself, and not in all.
(h) He does well: for so he expounds it in 1Co 7:38 .
1Co 7:37
7:37 Nevertheless he that
standeth stedfast in his {i} heart, having no {k} necessity, but hath power
over his own will, and hath so decreed in his heart that he will keep his
virgin, doeth well.
(i) Resolved himself.
(k) That the weakness of his daughter does not force him, or any other
matter, that that he may safely still keep her a virgin.
1Co 7:38
7:38 So then he that giveth
[her] in marriage doeth well; but he that giveth [her] not in marriage doeth
{l} better.
(l) Provides better for his
children, and that not in just any way, but by reason of such conditions as
are mentioned before.
1Co 7:39
7:39 {18} The wife is bound
by the {m} law as long as her husband liveth; but if her husband be dead, she
is at liberty to be married to whom she will; only in the {n} Lord.
(18) That which he spoke of
a widower, he speaks now of a widow, that is, that she may marry again, but
that she does it in the fear of God. And yet he does not hide the fact that
if she still remains a widow, she will be free of many cares.
(m) By the law of marriage.
(n) Religiously, and in the fear of God.
1Co 8:1
8:1 Now {1} as touching
things offered unto idols, we know that we {a} all have knowledge. Knowledge
{b} puffeth up, but charity {c} edifieth.
(1) He begins to entreat of
another type of indifferent things, that is, things offered to idols, or the
use of flesh so offered and sacrificed. And first of all he removes all
those things which the Corinthians pretended in using things offered to
idols without any respect. First of all they affirmed that this difference
of foods was for the unskilful men, but as for them, they knew well enough
the benefit of Christ, which causes all these things to be clean to those
that are clean. Be it so, Paul says: even if we are all sufficiently
instructed in the knowledge of Christ, I say nonetheless that we must not
simply rest in this knowledge. The reason is, that unless our knowledge is
tempered with charity, it does not only not avail, but also does much hurt,
because it is the mistress of pride. Nay, it does not so much as deserve the
name of godly knowledge, if it is separate from the love of God, and
therefore from the love of our neighbour.
(a) This general word is to be abridged as 1Co 8:7 appears, for there is a
type of taunt in it, as we may perceive by 1Co 8:2 .
(b) Gives occasion of vanity and pride, because it is void of charity.
(c) Instructs our neighbour.
1Co 8:4
8:4 {2} As concerning
therefore the eating of those things that are offered in sacrifice unto {d}
idols, we know that an idol [is] {e} nothing in the world, and that [there is]
none other God but one.
(2) The application of that
answer to things offered to idols: I grant, he says, that an idol is indeed
a vain imagination, and that there is but one God and Lord, and therefore
that food cannot be made either holy or profane by the idol. But it does not
follow therefore, that a man may, without regard of what they are, use those
foods as any other.
(d) The word "idol" in this place is taken for an image which is made to
represent some godhead, so that worship might be given to it: whereupon came
the word "idolatry", that is to say, "image service".
(e) Is a vain dream.
1Co 8:6
8:6 But to us [there is but]
one God, the Father, {f} of whom [are] all things, and we {g} in him; and {h}
one Lord Jesus Christ, {i} by whom [are] all things, and we by him.
(f) When the Father is
distinguished from the Son, he is named the beginning of all things.
(g) We have our being in him.
(h) But as the Father is called Lord, so is the Son therefore God: therefore
this word "one" does not regard the persons, but the natures.
(i) This word "by" does not signify the instrumental cause, but the
efficient: for the Father and the Son work together, which is not so to be
taken that we make two causes, seeing they have both but one nature, though
they are distinct persons.
1Co 8:7
8:7 {3} Howbeit [there is]
not in every man that knowledge: for {4} some with {k} conscience of the idol
unto this hour eat [it] as a thing offered unto an idol; and their conscience
being weak is defiled.
(3) The reason why that
does not follow, is this: because there are many men who do not know that
which you know. Now the judgment of outward things depend not only upon your
conscience, but upon the conscience of those that behold you, and therefore
your actions must be applied not only to your knowledge, but also to the
ignorance of your brethren.
(4) An applying of the reason: there are many who cannot eat of things
offered to idols, except with a wavering conscience, because they think them
to be unclean. Therefore if by your example they wish to do that which
inwardly they think displeases God, their conscience is defiled with this
eating, and you have been the occasion of this mischief.
(k) By conscience of the idol, he means the secret judgment that they had
within themselves, by which they thought all things unclean that were
offered to idols, and therefore they could not use them with good
conscience. For conscience has this power, that if it is good, it makes
indifferent things good, and if it is evil, it makes them evil.
1Co 8:8
8:8 {5} But meat commendeth
us not to God: for neither, if we eat, are we the better; neither, if we eat
not, are we the worse.
(5) An anticipation of an
objection: why then will we therefore be deprived of our liberty? Nay, says
the apostle, you will lose no part of Christianity although you abstain for
your brethren's sake, as also if you receive the food, for it makes you in
no way the more holy, for our commendation before God consists not in foods.
But to use our liberty with offence of our brethren is an abuse of liberty,
the true use of which is completely contrary, that is, to use it in such a
way that we have consideration of our weak brethren.
1Co 8:10
8:10 {6} For if any man see
thee which hast knowledge sit at meat in the idol's temple, shall not the
conscience of him which is weak be emboldened to eat those things which are
offered to idols;
(6) Another plain
explication of the same reason, propounding the example of the sitting down
at the table in the idol's temple. This thing the Corinthians did wrongly
consider among things indifferent, because it is simply forbidden for the
circumstance of the place, even though the offence had ceased, as it will be
declared in its place.
1Co 8:11
8:11 {7} And through thy
knowledge shall the weak brother perish, for whom Christ died?
(7) An amplification of the
argument taken both of comparison and opposites: "You wretched man", he
says, "pleasing yourself with your knowledge which indeed is not knowledge,
for if you had true knowledge, you would not sit down to eat food in an
idol's temple. Will you destroy your brother, hardening his weak conscience
by this example to do evil, for whose salvation Christ himself has died?"
1Co 8:12
8:12 {8} But when ye sin so
against the brethren, and wound their weak conscience, ye sin against Christ.
(8) Another amplification:
such offending of our weak brethren, results in the offending of Christ, and
therefore do not let these men think that they have to deal only with their
brethren.
1Co 8:13
8:13 {9} Wherefore, if meat
make my brother to offend, I will eat no flesh while the world standeth, lest
I make my brother to offend.
(9) The conclusion, which
Paul conceives in his own person, that he might not seem to exact that of
others which he will not be first subject to himself. I had rather (he says)
abstain forever from all types of flesh, then give occasion of sin to any of
my brethren. And on a smaller scale, in any certain place or time, I would
refuse to eat flesh offered to idols, for my brother's sake.
1Co 9:1
9:1 Am {1} I not an apostle?
am I not free? {2} have I not seen Jesus Christ our Lord? are not ye {a} my
work in the Lord?
(1) Before he proceeds any
further in his purposed matter of things offered to idols, he would show the
cause of all this evil, and also take it away. That is, that the Corinthians
thought that they did not have to depart from the least amount of their
liberty for any man's pleasure. Therefore he propounds himself for an
example, and that in a matter almost necessary. And yet he speaks of both,
but first of his own person. If (he says) you allege for yourselves that you
are free, and therefore will use your liberty, am I not also free, seeing I
am an apostle?
(2) He proves his apostleship by the effects, in that he was appointed by
Christ himself, and the authority of his function was sufficiently confirmed
to him among them by their conversion. And all these things he sets before
their eyes, to make them ashamed because they would not in the least way
that might be, debase themselves for the sake of the weak, whereas the
apostle himself did all the he could to win them to God, when they were
utterly reprobate and without God.
(a) By the Lord.
1Co 9:2
9:2 If I be not an apostle
unto others, yet doubtless I am to you: for the {b} seal of mine apostleship
are ye in the Lord.
1Co 9:3
9:3 {3} Mine answer to them
that do {c} examine me is this,
(3) He adds this by the
way, as if he should say, "So far it is off, that you may doubt of my
apostleship, that I use it to refute those who call it into controversy, by
opposing those things which the Lord has done by me among you."
(c) Which like judges examine me and my doings.
1Co 9:4
9:4 {4} Have we not power to
{d} eat and to drink?
(4) "Now concerning the
matter itself", he says, "seeing that I am free, and truly an apostle, why
may not I (I say not, eat of all things offered to idols) be maintained by
my labours, indeed and keep my wife also, as the rest of the apostles
lawfully do, as by name, John and James, the Lord's cousins, and Peter
himself?"
(d) Upon the expense of the Church?
1Co 9:5
9:5 Have we not power to lead
about a {e} sister, a wife, as well as other apostles, and [as] the brethren
of the Lord, and Cephas?
1Co 9:6
9:6 Or I only and Barnabas,
have not we power to {f} forbear working?
1Co 9:7
9:7 {5} Who {g} goeth a
warfare any time at his own charges? who planteth a vineyard, and eateth not
of the fruit thereof? or who feedeth a flock, and eateth not of the milk of
the flock?
(5) That he may not seem to
burden the apostles, he shows that it is just that they do, by an argument
of comparison, seeing that soldiers live by their wages, and husbandmen by
the fruits of their labours, and shepherds by that which comes of their
flocks.
(g) Goes to warfare?
1Co 9:8
9:8 {6} Say I these things
{h} as a man? or saith not the law the same also?
(6) Secondly, he brings
forth the authority of God's institution by an argument of comparison.
(h) Have I not better ground than the common custom of men?
1Co 9:9
9:9 For it is written in the
law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the
corn. Doth God take care for {i} oxen?
(i) Was it God's proper
intention to provide for oxen, when he made this law? For there is not the
smallest thing in the world, but that God has a concern for.
1Co 9:11
9:11 {7} If we have sown unto
you spiritual things, [is it] a great thing if we shall reap your carnal
things?
(7) An assumption of the
arguments with an amplification, for neither in so doing do we require a
reward appropriate for our work.
1Co 9:12
9:12 {8} If others be
partakers of [this] {k} power over you, [are] not we rather? Nevertheless we
have not used this power; but suffer all things, lest we should hinder the
gospel of Christ.
(8) Another argument of
great force: others are nourished among you, therefore it was lawful for me,
indeed rather for me than any other. And yet I refused it, and had rather
still suffer any inconvenience, than the Gospel of Christ should be
hindered.
(k) The word signifies right and interest, by which he shows us that the
ministers of the word must by right and duty be supported by the Church.
1Co 9:13
9:13 {9} Do ye not know that
they which minister about holy things live [of the {l} things] of the temple?
and they which wait at the altar are {m} partakers with the altar?
(9) Last of all he brings
forth the express law concerning the nourishing of the Levites, which
privilege nonetheless he will not use.
(l) This is spoken by the figure of speech metonymy, for those things that
are offered in the temple.
(m) Are partakers with the altar in dividing the sacrifice.
1Co 9:14
9:14 Even so hath the Lord
ordained that they which preach the gospel should live {n} of the gospel.
(n) Because they preach the
Gospel. It follows by this place, that Paul received no living, neither
would have any other man receive, by a commodity of masses, or any other
such superstitious nonsense.
1Co 9:15
9:15 But I have used none of
these things: {10} neither have I written these things, that it should be so
done unto me: for [it were] better for me to die, than that any man should
make my glorying void.
(10) He takes away occasion
of suspicion by the way, that it might not be thought that he wrote this as
though he was demanding his wages that were not payed him. On the contrary,
he says, I had rather die, than not to continue in this purpose to preach
the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord
has given and commanded me this office: but unless I do it willingly and for
the love of God, nothing that I do is to be considered worthwhile. If I had
rather that the Gospel should be evil spoken of, than that I should not
require my wages, then would it appear that I took these pains not so much
for the Gospel's sake, as for my gains and advantages. But I say, this would
not be to use, but rather to abuse my right and liberty: therefore not only
in this thing, but also in all others (as much as I could) I am made all
things to all men, that I might win them to Christ, and might together with
them be won to Christ.
1Co 9:18
9:18 What is my reward then?
[Verily] that, when I preach the gospel, I may make the gospel of Christ {o}
without charge, that I abuse not my power in the gospel.
1Co 9:20
9:20 And unto the Jews I
became as a Jew, that I might gain the Jews; to them that are under the {p}
law, as under the law, that I might gain them that are under the law;
1Co 9:22
9:22 To the weak became I as
weak, that I might gain the weak: I am made all things to {q} all [men], that
I might by all means save some.
(q) In matters that are
indifferent, which may be done or not done with a good conscience. It is as
if he said, "I accommodated all customs and manners, that by all means I
might save some."
1Co 9:23
9:23 And this I do for the
gospel's sake, that I might be partaker thereof with {r} [you].
(r) That both I and those
to whom I preach the Gospel, may receive fruit by the Gospel.
1Co 9:24
9:24 {11} Know ye not that
they which run in a race run all, but one receiveth the prize? So run, that ye
may obtain.
(11) He brings in another
reason for this wrong, that is, that they were given to gluttony, for there
were solemn banquets of sacrifices, and the loose living of the priests was
always too much celebrated and kept. Therefore it was hard for those who
were accustomed to loose living, especially when they pretended the liberty
of the Gospel, to be restrained in these banquets. But on the other hand,
the apostle calls them by a pleasant similitude, and also by his own
example, to sobriety and mortification of the flesh, showing that they
cannot be fit to run or wrestle (as then the games of Isthmies were) who
pamper up their bodies. And therefore affirming that they can have no reward
unless they take another course and manner of life.
1Co 9:25
9:25 And every man that
striveth for the mastery is {s} te
