ANNOTATIONS ON THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE CORINTHIANS.

THE ARGUMENT AND ANALYSIS.

The drift of the Apostle in this Epistle, is, to beat down carnal wisdom, and affected strains of eloquence, and to set among the Corinthians, the powerful preaching of Christ crucified; and farther, to instruct them, and in them all Christians, in the doctrine of Christian liberty, of the Sacraments, of the old and new law, of the nature and difference of spiritual gifts, and of the resurrection of the dead.

The parts of this Epistle are principally four:

1. A reproof of divers scandals and abuses among the Corinthians; as namely;

   1. Their dissensions and factions, siding with their ambitious teachers, Chap. 1,2,3,4.

   2. Their toleration of incest, Chap. 5.

   3. Their vexing one another with lawsuits, before infidel judges, Chap. 6.

   4. Their abuse of their Christian liberty, Chap. 8.10.

   5. Their disorders in their holy assemblies. Chap. 11.

2. Resolution of doubts propounded to him.

   1. Concerning marriage and single life, Chap. 7.

   2. Concerning the nature and condition of glorified bodies, at, and after their resurrection, Chap. 15.

3. Directions.

   1. Concerning their carriage towards their weak brethren, Chap. 9.

   2. Their preparation to the Sacrament, Chap. 11. from the 23. verse to the end.

   3. Concerning the use of spiritual gifts in general, and the exercise of the gift of tongues, and prophecy in particular, Chap. 12,14.

4. Exhortation to charity, and a liberal contribution to the Saints at Jerusalem, Chap. 13.16.

CHAPTER 1

Vers. 1. {An Apostle} If he be an Apostle he must be heard, although sometimes he reprehend them sharply, seeing he has not his own cause in hand, but is a messenger that brings the commands of Christ.

{through} Or, by.

{Sosthenes our brother} In Christ, or in the ministry of the Gospel, whom he joins with himself in this inscription, that the doctrine might be confirmed by two witnesses, 2 Cor. 13.1. This Sosthenes was the chief ruler of the synagogue, whom the Greeks took and beat before the judgment seat, Acts 18.17.

V. 2. {are sanctified in Christ Jesus} See Acts 15.9. 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.

{called to be Saints} See Rom. 1.7. Whom God has called to holiness, or called effectually according to his eternal purpose, Rom. 8.28.

V. 4. {I thank my God} Intending to condemn many vices in the Corinthians, that he might not seem to do it out of spleen, or malice, or envy, he begins with a true commendation of their virtues, yet so 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.

{on your behalf} Or, concerning you.

V. 5. {in all utterance} Or, all kind of speech. In the original it is, in all speech: thereby the Apostle means, either that they excel in the gift of tongues, which some of them abused and are therefore reproved by the Apostle, Chap. 14. Or, by utterance he means not affected strains of rhetoric, but a gift of holy eloquence, such as Apollo is commended for, who was an eloquent man mighty in the Scriptures.

{and in all knowledge} Seeing that whilst we live here we know but in part, and prophesy in part: the word all must be restrained to the present state of the faithful, and to such knowledge as is needful to salvation, Rom. 15.14.

V. 6. {testimony of Christ} That is, the Gospel which testifies of Christ; or, as these gifts are a testimony of Jesus Christ in you.

{confirmed in you} Proved by these gifts, or the testimony of Jesus Christ received by faith: for he that believes seals the truth of God’s word.

V. 7. {coming of our Lord Jesus Christ} Gr. revelation. His second coming when he shall come with glory to judge both quick and dead. In the Greek it is the revelation of Jesus Christ, because he is now hid: but then his glory shall be manifested, for he shall come with the clouds and great glory, Col. 3.3.

V. 8. {blameless} Some observe that the word in the original, signifies not without fault, but without crime. If we read blameless, either he speaks of the elect among the Corinthians, who though they might sometimes grievously fall, yet were raised up again by repentance; and though the best cannot be said to be blameless simply, that is, such whom never man found fault with, yet they may be and are such, with whom none may justly find fault: or the Apostle seems rather to pray for their justification at Christ’s tribunal, that they might be there blameless, that is, not to have any sins imputed unto them to their condemnation.

V. 9. {God is faithful} See 1 Thess. 3.24. True and constant, who does not only call us, but also gives us the gift of perseverance, whereby we are confirmed unto the end.

V. 10. {Now I beseech you, &c.} Having made an end of his preface, he comes to the matter itself, beginning with a grave obtestation, as though they should hear Christ himself speaking and not Paul.

{that ye all speak the same thing} That is, that you agree in the doctrine of salvation, and though you may deliver different points of doctrine, yet no way repugnant one to the other, or to the truth.

{divisions} Gr. schisms.

{joined} Or, fitted.

V. 12. {Apollos} See Acts 18.24.

V. 13. {Is Christ divided?} The first reason why schisms ought to be eschewed, is because Christ seems by that means to be divided and torn in pieces; who cannot be the head of two diverse and disagreeing bodies, himself being but one.

{was Paul crucified for you?} Another reason, because they cannot without great injury to God so depend on men as on Christ, which thing no doubt they do, who allow whatsoever some man speaks even for his person’s sake; as these men allowed one selfsame Gospel, being uttered by one man, and disliked it being uttered by another man: so that these factions were called by the name of their teachers. Now Saint Paul here sets down his own name, not only to grieve no man, but also to show he pleaded not his cause.

{were ye baptized in the name of Paul} Gr. into. The third reason taken from the form and end of baptism, wherein we make a promise to Christ calling on also the name of the Father, and the Holy Ghost; therefore although a man do not fall from the doctrine of Christ, yet if he wholly depend upon some certain teachers, and despise others, he forsakes Christ; for if he held Christ his only master, he would hear him teaching by whomsoever.

V. 14. {Crispus and Gaius} See Acts 18.8.

V. 15. {that I had baptized} Gr. Tec. that you were baptized.

V. 17. {For Christ sent me not to baptize} In these words he takes away an objection, that might have been made against him, for not baptizing many among the Corinthians: the reason whereof was not out of any contempt of baptism, or slighting the administration thereof; but because he was chiefly occupied in delivering the doctrine, and he committed them that received his doctrine to others to be baptized, whereof he had store; and so he declared sufficiently how far he was from all ambition; whereas on the other side, they whom he reprehends, as though they gathered disciples unto themselves and not unto Christ, bragged most ambitiously of great numbers which they had baptized.

{not with wisdom, &c.} See 2 Pet. 1.16.

{words} Or, speech.

{lest the Cross of Christ, &c.} The reason why he used not pomp of words, and painted speech, because it was God’s will to bring the world to his obedience by that way whereby the most simple and ignorant amongst men might understand that this work was done of God himself without the art of man: therefore as salvation is set forth to us in the Gospel by the cross of Christ, than which nothing is more contemptible, and more remote from being the cause of life: so God would have the manner of preaching 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 has said before by Esay that he would do. For the phrase καταργηθῇ, the meaning is, that the Apostle shunned all affectation of eloquence, lest the doctrine of the cross might be made of none effect, that is, of no force, and unprofitable to the hearers; who whilst they were taken with strains of affected eloquence, would slighten and contemn the plain doctrine of Christ crucified: or lest the hearers might conceive that they were brought to Christianity by the power of human eloquence, and not by the power of Christ crucified.

V. 18. {power of God} See Rom. 1.16.

V. 19. {I will destroy, &c.} See Isa. 29.14.

{bring to nothing} Or, reject and disannul.

V. 20. {where is the wise} See Isa. 33.18.

{where is the disputer of this world} Where are you that spend all your time in searching out the secrets of nature, and in propounding and resolving difficult questions? and thus he triumphs over the wizards of the world: for there was not one of them that could so much as dream of this secret and hidden mystery.

V. 21. {For after that} Or, seeing that. See Rom. 1.20.

{the world} By the world he means all men which are not born anew, but remain as they were, when they were first born, so the world here, is all one with ψυχικὸς ἀνὴρ, the natural man, who perceives not the things that are of God; 1 Cor. 2.14.

{by wisdom} That is, the workmanship of the world, which has the marvelous wisdom of God engraven in it; so that every man may behold it.

{knew not God} That is, knew him not to salvation, for otherwise the Apostle teaches, Rom. the first, verse 20. that they knew so much of the eternal power and Godhead by the creation of the world, as made them unexcusable.

{foolishness of preaching} So he calls the preaching of the Gospel, as the enemies conceived of it, or in their estimation; withal by a bitter sarcasm sharply taunting them who had rather charge God with folly, than acknowledge their own, and crave pardon for it.

V. 22. {For the Jews} Gr. Seeing that also the Jews. See Matt. 12.38.

V. 24. {the power of God, &c.} Though the preaching of the Gospel seem foolish to them 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 Grecians arguments, which they may comprehend by their wit and wisdom; and therefore they do not only not believe the Gospel, but also they mock at it: notwithstanding in this foolish preaching as they count it, there is the great virtue and wisdom of God, but such as those only which are called do perceive, God showing most plainly that even then, when mad men most foolishly think him to be 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 to confound the greatest and most noble. His speech is figurative, for by terming Christ crucified the power and wisdom of God, he means by a metonymy him by whom God shows forth his power, in abolishing sin, and death, and restoring us to life; and by whom God manifests and executes his most wise counsel and decree for the salvation of the elect.

V. 25. {the foolishness} That is, that which men of this world count foolishness, has more wisdom in itself than they and all their worldly wisdom together.

{the weakness} That is, that which in their esteem is but weak, and of no power or efficacy to salvation, is more strong and powerful; than they with all their conceited eloquence and authority.

V. 27. {confound} Or, shame.

V. 28. {which are not} That is, which are of so small esteem, as if they were not at all, 1 Cor. 3.5. What is Paul? what is Apollo? &c. Thus the nothingness of man is deciphered, as he stands before God without any worth, merit, strength, or virtue.

{to bring to nought} That is, to show the vanity and unprofitableness of them for obtaining of eternal salvation.

{Things that are} That is, that are of account and seem to be great.

V. 29. {glory} Or, boast.

{in his presence} Gr. Tec. before God.

V. 30. {But of him are ye} Whom he cast down before, he now lifts up higher than all men; yet so, that he shows them that all their worthiness is without themselves, that is, stands in Christ, and that of God. Of him you are, that is, you are born of him and regenerated by his Spirit.

{In Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption.} Having nothing at all of yourselves, God has given you all in Christ, according to the decree he made, that he should be the source and the root of all the spiritual blessings conferred upon the Church: which are wisdom, by the revelation of the mystery of salvation; righteousness, by his satisfaction and perfect obedience for our justification; sanctification, by the gift of the Spirit of regeneration; and redemption both of body and soul from all evil and misery, by the last and glorious resurrection in virtue of our mystical union with him.

V. 31. {He that glorieth, &c.} Jer. 9.23,24. 2 Cor. 10.17.

CHAPTER 2

Vers. 1. {Came not with excellency of speech}

{testimony of God} Gr. Tec. the mystery. That is, the Gospel which is the testimony of God, that is, of Christ, to be God and the author of the New Testament and King of glory, Rev. 10.10. Or if we admit of Tecla’s edition, When I showed unto you the mystery of God, that is, revealed unto you the secret of the Gospel, or the hidden things of God, Apoc. 10.7.

V. 2. {determined not} Or, esteemed, or, made reckoning. That is, I had no purpose, or judged it not fit, and convenient for me to know; that is, to make profession of any other science or doctrine; or to teach you any other thing than the most necessary and only saving knowledge of Christ crucified.

V. 3. {with} Or, among, or, towards.

{in weakness, and in fear} He sets weakness, against power of eloquence, and excellency of words; and therefore joined with it fear and trembling, which are companions of true modesty; not such fear and trembling as terrifies the conscience, or argues guilt, but such as are contrary to vanity and pride.

V. 4. {was not with, &c.} 2 Pet. 1.16.

{enticing} Or, persuasible.

{demonstration of the Spirit and of power} He preached so, that his doctrine by the Spirit wrought powerfully in the hearts of his hearers. Or, by the demonstration of the Spirit, and of power, he means the evident confirmation of his doctrine by the gifts of the Holy Ghost, and the signs and wonders which he wrought amongst them.

V. 5. {faith should not stand} He yields here a reason why he concealed all art and eloquence, and used such plainness of speech in his preaching, that it was for their great profit, not only that they might better understand him, and more fully comprehend the mysteries he taught: but that they might thereby know manifestly that the Gospel was from heaven. Therefore he privily rebukes them, because that in seeking vain ostentation and show of human wisdom and eloquence, they willingly deprived themselves of the greatest help of their faith, the plain evidence of the Spirit.

{stand} Gr. be.

V. 6. {speak wisdom} Another argument taken from the nature of the thing, that is, the Gospel, which is true wisdom, and able to make men wise unto salvation; but known to them only which are desirous of perfection; and unknown and unsavory also to them which otherwise excel in the world, and are accounted the wisest men. Or by wisdom he means the difficultest mysteries of the word, which he preached to those which were of riper years and knowledge: for otherwise he fed the weak and tender ones with milk; Chap. 3.2. Heb. 5.12. And thus Saint Augustine in his 96. & 97. Tract upon the words of the Apostle expounds this text, Apostoli eadem tradebant majoribus & parvulis, perfectis & imperfectis, sed ea cura adhibita ut pro sua cujusque capacitate ea proponerent, parvulis quidem ut potum lactis quem libenter & facilè sugant, majoribus autem ut solidum cibum, explicando rationes, ordinem, modum, aliasque circumstantias eorum quæ credenda sunt, quod est sapientiam loqui inter perfectos.

{among} Gr. in.

{among them that are perfect} Those are called perfect here, not which had gotten perfection already, but such as tended to it, Phil. 3.12,15. So that perfect is set against weak. The Schools distinguish of perfectio viæ & perfectio patriæ: as also perfectio partium & perfectio graduum; a perfection of parts, and a perfection of degrees; the former may be attained to in this life, not the latter. The Apostle seems to borrow the word τελείους, from the Gentiles, who would admit none to their abstruser rites and ceremonies which they call τελετὰς, but τελείους, persons well prepared and purified for many years together. Some refer it to age, and make this construction of the words; We speak wisdom to those that are of ripe and perfect age, who are able to judge of it, those that are no more children in understanding, 1 Cor. 14.20. nor unskillful in the word of righteousness, Heb. 5.13. but are become as a perfect man by the full knowledge of the mysteries of Christian religion, Ephes. 4.13.

{not the wisdom of this world} Not a wisdom found out by human reason, nor delivering rules of state policy, nor tending to worldly ends, nor apprehended or esteemed by the men of this world, but revealed by the Spirit of God which the world cannot receive, John 14.17.

{nor the Princes of this world} By the princes of the world some understand the evil spirits, whose rule in the air, and are called elsewhere, κοσμοκράτορες, Ephes. 6.12. rulers of the darkness of this world, who were the authors of the heathens’ policy and religion. Others by princes of this world understand the kings of the earth and emperors, who dictated their laws out of the principles of human wisdom. But the words seem rather to carry a larger sense, and extend to all those that have great power and authority over others, who esteem their state policy which they use in their government the greatest and only wisdom in the world.

{that come to nought} Which are destroyed, and whose counsels are subverted by God, so that they are not able to uphold themselves with all their plots and policies: which is an undoubted argument that all their wisdom is but weak and vain, if it be compared with that of the Church of Christ which brings us to life and everlasting glory. The word in the original implies that their wisdom is cassated, and their policies frustrated, whereof they can make no use nor advantage beyond this life; so that they with all their policy and power die and perish, Psal. 146.1.

V. 7. {wisdom of God in a mystery} In a mystery, that is, in a divine manner incomprehensible to carnal sense. Or it is called a mystery, because it was never found out by any human wisdom, or learning; but lay hid till it pleased God to reveal it by his prophets and apostles.

{which God ordained} Here he takes away an objection: If it be so hard and hidden, how is it known? God, says he, determined with himself from the beginning, that which his purpose was to bring forth at this time, out of the hidden treasury of his secrets for the salvation of men.

{to our glory} That is, to our glorification; to this end, that by the knowledge of this wisdom we might attain celestial glory, and life eternal. For this is life eternal to know thee, &c. John 17.3.

V. 8. {which none of the Princes of this world knew} That is, none in comparison; for Nicodemus, and Sergius Paulus, and some other few knew it, but as the Apostle speaks, 1 Cor. 1.16. Not many mighty, &c. were called to the knowledge of this heavenly wisdom. Here he takes away another objection, How comes it to pass that this wisdom was so rejected of men of highest authority that they crucified Christ himself? Paul answers; Because they knew not Christ to be such as he was: or none knew before it was revealed to them.

{the Lord of glory} That is, the mighty God full of majesty and glory, Act. 7.2. The God of glory appeared, &c. and King of glory, Psal. 24.10. Neither is Christ only styled the Lord or King of glory, because he is most glorious in himself, and clothed with majesty and honor; but because by the power of his divinity, and virtue of his death and resurrection, he advances all the elect to eternal glory, glorifying both their bodies and souls.

V. 9. {but as it is written, &c.} Another objection. But how could it be that those witty men could not perceive this wisdom? Paul answers: Because we preach those things which pass all men’s understanding, unless they be supernaturally enlightened. But where is this written? Zacharias Bishop of Chrysopolis, affirms that he found the testimony here alleged [Eye hath not seen, &c.] in an apocryphal book entitled, The Secrets of Elias the Prophet: and Gregorius Syncellus, of whom Scaliger makes mention in his Notes upon Eusebius, observes that Saint Paul did sometimes, but very seldom, make use of testimonies out of apocryphal books, as when he alleges out of the book of Elias this passage, Which eye hath not seen, &c. But although he might quote something found in apocryphal writings, as Saint Jude does out of the prophecy of Enoch, Jude 14. yet there can be no pregnant proof brought for his quoting anything out of any apocryphal books: neither is it likely that he would draw water out of the muddy stream of an apocryphal writing when he might draw it out of the pure fountain of the Prophet Isaiah, Chap. 64. vers. 4. Neither perceived by the ear, nor hath the eye seen, &c.

V. 9. {Eye} Gr. what eye. Isa. 64.4.

V. 10. {the deep things of} Gr. the depths of.

V. 13. {Which things, &c.} See 2 Pet. 1.16.

{comparing spiritual things with spiritual} The words admit of a double translation and interpretation: if we read them comparing spiritual things with spiritual, then the meaning is, we apply spiritual terms and manners of propounding and expressing to spiritual matters and subjects. If there be propounded, says Oecumenius, any spiritual point, ἀπὸ παραδειγμάτων πνευματικῶν τὰς συγκρίσεις καὶ ἐπιλύσεις ἐπάγων: for example, if the question be whether Christ rose the third day, we bring a confirmation and illustration out of the Prophet Jonah. The word used in the text properly signifies to judge together, that is, by conferring texts of holy Scripture, and setting spiritual things one against another, that like opposite glasses they may cast a mutual light one upon the other; and we may make a more certain judgment of them. But if we read them, judging spiritual things with spiritual persons, then the meaning is apparently thus; that we are to confer with the faithful about points of faith; and communicate spiritual mysteries to spiritual men, not to those who are yet carnal and mere worldlings: for that were to cast pearl before swine: and this interpretation well agrees with the verse following; wherein the Apostle distinguishes of the natural man and spiritual man, and affirms that the natural man perceives not the things of the Spirit of God.

V. 14. {the natural man} Gr. animale. Ψυχικὸς. Some conceive that they who first translated this passage, read not in their copy or edition as we do, ψυχικὸς, but φυσικὸς, for φυσικὸς signifies natural, and ψυχικὸς, animalis, or animale; howsoever the opposition to πνευματικὸς, or spiritual, shows that hereby the Apostle means a man that has no farther light of understanding, than that which he brought with him even from his mother’s womb; as Jude defines men sensual having not the Spirit, vers. 19. And in this sense Tertullian takes the word in his tractate con. Psychicos, branding the right believers who distasted the fasts of the Montanists (into whose heresy he was now fallen) with the name of Psychici, that is, carnal, or sensual men.

{spiritually discerned} That is, to be taken and understood in a spiritual and heavenly sense, to which his carnal reason cannot reach: Or, they are spiritually discerned, that is, by the virtue of the Holy Ghost, with an eye anointed with the eye-salve of the Spirit, Apoc. 3.18.

V. 15. {But he that is, &c.} See Prov. 27.19.

{judgeth all things} Or, discerneth. Gr. Tec. all those things. Understands and discerns all things, which belong unto the worship of God and eternal life.

{judged of no man} Or, discerned. That is, can be convinced of error in judging spiritual things by no natural and carnal man. For when the prophets are judged by the prophets, it is the Spirit that judges, and not the man; or men by their natural reason: the wisdom of carnal men determines nothing certainly, no not in their own affairs, much less can it discern strange, that is, spiritual things: but the Spirit of God wherewith spiritual men are endued, can be deceived by no means, whilst they follow that guide, and therefore can be reproved of no man.

V. 16. {For who hath known, &c.} See Isaiah 40.13. Wisd. 9.13. Rom. 11.34.

{may} Gr. shall.

{instruct} Or, confirm, or, inform.

CHAPTER 3

Vers. 1. {Could not speak unto you} Having declared the worthiness of heavenly wisdom and of the Gospel, and having generally condemned the blindness of man’s mind, he now particularly applies himself to the Corinthians, calling them carnal, that is, such in whom the flesh prevails against the Spirit, and he brings a double proof thereof: First, from his dealing with them no other ways than with ignorant men, and such as were almost babes in the doctrine of godliness: Secondly, from those dissensions which sprung up among them, by reason of the ignorance of the virtue of the Spirit and heavenly wisdom, in which they had profited very little or nothing.

{as unto carnal} He calls them carnal, who yet had received the first fruits of the Spirit, in three regards; First, because the flesh in them lusted against the Spirit. Secondly, because in many things they followed the desires of the flesh. Thirdly, because they savored the things of the flesh, not perceiving, or at least, not relishing many things of the Spirit, as being but novices in the school of Christ.

V. 2. {fed you with milk} Heb. 5.12. That is, says Clem. Alex. Pædagog. l. 1. c. 6. κατήχησα ὑμᾶς ἐν χριστῷ ἁπλῇ καὶ ἀληθεῖ καὶ αὐτοφυεῖ τροφῇ πνευματικῇ, I have catechized you in Christ with simple, true and nourishing food, wholesome and easy of digesture. For such is milk to children. And to this charity of the Apostle in condescending to the capacity of his hearers, and feeding them which were sucklings in Christ, with the sincere milk of the word. S. Ambrose Serm. 68. & S. Chrysostome Serm. in principes Apostolos, allude in descanting upon the miracle wrought at his death and martyrdom, at which when he was beheaded some of the ancients affirm, lac pro sanguine manasse, that milk issued instead of blood.

V. 3. {divisions} Or, factions.

{walk as men} Gr. according to man. By the square and compass of man’s wit and judgment, as men use to walk, who are mere men and destitute of the Spirit of God.

V. 5. {who then is Paul} After he had sufficiently reprehended ambitious teachers, and their foolish esteemers, now he shows how the true ministers are to be esteemed, that we attribute not to them more or less than we ought to do, therefore he teaches us that they are they, by whom we are called 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 have not to mark or consider so much what a minister he is, that speaks, but what is spoken, and we must depend only upon God, who speaks by his servants.

V. 6. {I have planted, &c.} That is, says Optatus Milevitanus, I have made you Christians of Pagans, and Apollo has baptized you: or, I have laid the first foundations of Christianity among you, but Apollo and others have confirmed you in that doctrine and built you up in your most holy faith.

{but God gave the increase} S. Austine against Petilian, truly observes, that in natural fruits God gives the increase not without the power of nature, which does her part, sed in spiritualibus & gratuitis solus dat incrementum, God alone gives the increase, cum exclusione cujuscunque causæ creatæ, nature contributing nothing of herself thereunto; & therefore in respect of the supernatural effect of the preaching of the Gospel, to wit, faith and repentance, he that plants, and he that waters is as nothing, though God use their labor therein, or, is nothing in comparison.

V. 7. {So then} Or, wherefore.

V. 8. {are one} That is, they are both nothing, but servants and ministers, and that of the same master, proposing unto themselves one and the self-same mark; to wit, your growth in the grace and knowledge of our Lord Jesus Christ: and since they are thus one, you ought not for them or concerning them to be divided as you are into factions.

{and every man shall receive his own reward} Psal. 62.12. Gal. 6.5.

{own labour} Or, proper.

V. 9. {labourers together with God} Serving together under him: now they that serve under another do nothing of their own strength, but as it is given them of grace, which grace fits them for that service, and all the increase that comes by their labor, does so proceed from God, that no part of the praise of it may be given to the under-servants.

{husbandry} Or, Gods labourers together.

V. 10. {But let every man take heed, &c.} Now he speaks to the teachers themselves which succeed him in the Church of Corinth, and in their persons, to all that were after or shall be pastors of congregations, seeing that they succeed into the labors of the apostles, which were planters and chief builders, therefore he warns them; that they persuade not themselves that they may build after their own fancy, that is, that they may propound and set forth anything in the Church, either in matter or kind of teaching different from the apostles which were chief builders.

V. 12. {if any man build upon this foundation gold, &c.} They who build after the apostles upon the foundation which they have laid, to wit, Christ Jesus, must take heed that the upper part of their building be answerable to the foundation, that is, that admonitions, exhortations, and whatsoever pertains to the edifying of the flock, be answerable to the doctrine of Christ, as well in the matter as in form. And here by gold, silver and precious stones, he means pure and solid doctrine; of which matter Esay also and John in the Revelation, build the heavenly city: and to these are opposite, wood, hay, and stubble, that is, vain and curious subtleties or philosophical conceits, and all kind of teaching which serves to ostentation, and not to edification, 1 Tim. 1.4. By this he taxes them among the Corinthians, who mingled in the preaching of the word, the terms of human arts, the vain flourishes of orators, and argute reasons of sophisters, which though they subvert not the foundation, nor falsify the substance of the Gospel, yet they disfigure and disgrace it.

V. 13. {shall be revealed} Gr. is revealed.

{by fire} Gr. in fire.

{and the fire shall try every man's work} By the fire is not meant, as the Romish divines teach, fire of purgatory. First, because it cannot be proved out of Scripture, that there is any such purgatory fire as they imagine, to purge those that die with venial sins. Secondly, because every work is tried by the fire here meant; but according to the Romish doctrine good works are not tried in purgatory fire. Thirdly, the works here meant (as appears by the antecedent and consequents) are doctrines, and several kinds of preaching, which it would be absurd to say, that they should be tried with material fire, wherewith our adversaries believe, that those who die with venial sins are tormented in their purgatory. But by fire, either we are to understand (according to the interpretation of S. Austin and others of the ancients) the fire of persecutions, tribulations, and temptations whereby the sound doctrine is tried and proved, as it were affording then to us most strong and solid comforts and consolations which no other is able to do: Or the fire of the Holy Ghost, who by the light of God’s word does manifest the verity or vanity of doctrines delivered by the preachers, and like unto fire, reduces and brings to nothing like hay and stubble, whatsoever is foisted in by human invention. For though such doctrine be not tainted with heresy, yet because blinded with vanity, it is no better than hay and stubble. Or by fire is meant the appearing of Christ at the day of judgment, likened to fire for two qualities, brightness and a consuming force.

V. 14. {If any man's work abide} As the good metal in the furnace, without being consumed after the manner of dross or any other combustible matter.

V. 15. {If any man's work shall be burnt, he shall suffer loss} That is, If any man’s doctrine or teaching will not endure the trial, as hay, and stubble, and dross will not the fire, he shall lose the praise of his labor, which shall not be accepted nor rewarded by God. Notwithstanding for his own person (if he have held firm the foundation, either mystical, which is Christ in respect of the faithful, who being many living stones make one house, built upon him; or doctrinal, in respect of the doctrine and faith, whereby they are joined together and built upon him) he shall be saved.

{yet so as by fire} Because he shall pass by the fire, that is, the revealing brightness of Christ, or the fire of the Spirit, which shall show the vanity of his work: or he shall be saved as through fire, through the which when the gold passes, whatsoever dross it has, it must suffer loss of it. Or, he shall pass as through fire, (i.e.) it shall be requisite that he be purified by the Holy Ghost of that mixture and impurity of worldliness and man’s wisdom, of words wherewith he has defiled both himself and his ministry: Or else he shall be saved in such a manner as one that escapes naked out of the fire without carrying away or saving any of his goods, his person may well be saved, but so as he shall lose the reward of a well qualified minister and faithful dispenser of the mysteries of God.

V. 16. {Know ye not that ye are the temple of God} See Chap. 6.19. 2 Cor. 6.16.

V. 17. {defile} Or, destroy.

V. 18. {let him become a fool, that he may be wise} Let him deny himself and his carnal wisdom, and submit himself to the doctrine of the Gospel; which the world accounts foolishness.

V. 19. {For the wisdom of this world is foolishness} God convinces it by his word to be foolish and vain, because it performs not that which it promises, nor any way furthers us to true happiness.

{He taketh the wise in their own craftiness} See Job 5.13. Or, catcheth.

V. 20. {The Lord knoweth the thoughts, &c.} See Psal. 94.11. Or, discourses.

V. 21. {for all things are yours} No man glories in these things which are for himself, and appointed for his benefit, because in this regard they are inferior to himself; but all things are for you, and your benefit, who are the elect of God, therefore you ought not to glory in your teachers or in any men.

CHAPTER 4

Verse. 1. {Let a man so account of us} He concludes the duty of the hearers towards their ministers, that they esteem them not as lords, and yet notwithstanding that they give ear unto them, as to them that are sent to them from Christ, to this end, that they may receive as it were at their hands the precious pearl of salvation, which is drawn out of God’s treasury. By the mysteries of God, he understands the chief heads of Christian doctrine, which are hidden to the natural man, as also the sacraments of the New Testament, which the ancients call, φρικτὰ μυστήρια, dreadful mysteries.

{and stewards} Or, dispensers.

V. 2. {found faithful} That they keep nothing back from the people of God, but reveal unto them his whole counsel, that they deal faithfully with them in all things, that they may render a good account of their stewardship at the great audit. Now although there are other virtues required in a steward, as skill, and industry, and providence; yet the Apostle only names faithfulness, because that is the chief, and best served his purpose to beat down the pride of their teachers, who boasted of the goods committed to them, as if they were their own and not their master’s.

V. 3. {with me} Gr. to me.

{a very small thing} Gr. a matter of least moment.

{man's judgment} Gr. day. Word for word, man’s day, after the manner of the speech of the Cilicians, as S. Jerome notes, it is metonymia adjuncti, taken from set days appointed for judicature, and it seems to be spoken in opposition to Dies Domini, the Lord’s day: which is the great day of judgment, to which the Apostle appeals, from all days set by men in this world.

{I judge not mine own self} How can you judge how much, or how little I am to be accounted of, seeing that I myself, who know myself better than you do, and dare profess that I have walked in my vocation with a good conscience, dare not yet challenge anything to myself?

V. 4. {I know nothing by myself} Not simply, no sin. For in many things we offend all; and he that saith, He hath no sin, deceiveth himself, and there is no truth in him, 1 John 1.8. But his meaning is, my conscience clears me from negligence and unfaithfulness in the function of my ministry: yet am I not thereby justified; that is, this does not acquit me before God, in such sort, as that I may challenge to myself the praise or reward of a faithful and absolute just steward, who has perfectly in every point discharged the trust reposed in him, but he that judges me is the Lord, that is, I permit myself to his judgment.

{hereby justified} Gr. in that.

V. 5. {Therefore judge nothing before the time} See Matth. 7.1. Rom. 2.1.

{praise of God} Gr. praise shall be to every man from God. According to his faithfulness and diligence in his ministerial function. Some no doubt shall receive dispraise: yet he mentions rather praise than dispraise, for that the vice which he here reproves in the Corinthians, was, that they gave more praise to some than to others, odiously extolling some to the disparagement of himself and others, who deserved as well, or perhaps better than they.

V. 6. {I have in a figure transferred to myself} In this reproof of your partiality, I have represented the head and spring thereof unto you, under the name of us the apostles, 1 Cor. 1.12. 1 Cor. 3.4. by a figurative speech, not as if indeed we had any part therein, but to spare the guilty pastors, and to teach them by our example, to pluck up the root of the evil, which is, that affectation of human knowledge and eloquence (whereby they endeavored to draw many followers after them) and to conform themselves to the perpetual style of the Holy Ghost, and the Scriptures, as we ourselves do continually, whereby all matter and occasion of schism and rent will be taken away.

{for your sakes} Lest I should offend you, if I should tax those teachers by name: Or, to instruct you aright how you ought to carry yourselves, in regard of your teachers, and in what esteem you ought to have them.

{to think} Or, to be wise.

{above that which is written} Either written before by us concerning this, or written throughout the word of God, which in many places commends to the pastors of the Church, humility and unity. Or the meaning is, Let none be wise above that which is written, let none presume to add to the doctrine of the Scriptures, or adulterate the same by vain conceits, discourses, or affected strains of man’s wisdom or eloquence.

{puffed up} Pride in the soul is like a tumor or swelling in the body; his meaning therefore is, that the Corinthians should not be proud for the excellency of their pastors, whom they sided withal, to the prejudice of other pastors and their followers.

V. 7. {who maketh thee to differ} Gr. distinguisheth thee. That is, who has preferred you either in gifts or place, who has given you the preeminence which you affect, or by whom were you chosen from among the rest of the Church to this high and excellent calling? does it not proceed from God and his grace, and not from men? therefore be you humble, and endeavor rather to serve God, than to please men’s humors. And as it seems chiefly to be directed to the teachers, so it may be applied to every member of the Church, who is converted to the faith of Christ, and made partaker of any spiritual gifts. As if he should say; It is God that by his grace does make you to differ from another man, and not the teacher; for albeit Paul plant, and Apollo water, yet God alone gives the increase.

{what hast thou that thou didst not receive} Though the words have a special reference to the eminent gifts whereby one pastor differed from another among the Corinthians; yet they are general, and parallel to those words of St. James, Every good gift, and every perfect gift is from above, and descendeth from the Father of lights, Cha. 1. v. 17. and are rightly applied by the Synod of Arausica, and St. Austine de correp. & grat. c. 7. & ep. 46. & l. 2. de pec. merit. c. 18. & Cyp. l. 3. testim. & Gennadius, Prosper, and others, to prove against the Pelagians, that every good motion of our will is from God, and that the desire of grace is from grace; and consequently that election is not upon foreseen works, or faith, but merely depends upon the free love of God in Christ.

V. 8. {Now ye are full} You persuade yourselves now that you are in happy condition, and that you want nothing more of spiritual gifts, and for that extol yourselves above all others, as a king in his kingdom: Or, you carry yourselves securely, as in a peaceable kingdom, whereas we are exposed to all fear and danger; which the Apostle speaks by way of an ironical reproof, to make way for his following exhortation to humility, exemplified by himself, and his mean condition. See the like, Rev. 3.19.

{and I would to God ye did reign} To wit, in deed and truth. The Apostle continues his irony, and his meaning is, You are indeed in a far happier case and more excellent condition than we poor apostles, that are distressed, persecuted, and despised of the world; we have good reason to wish to be partakers of your blessings and comforts, in regard that we live like miserable prisoners, looking every hour to be called to execution, after they have been ignominiously led about through the marketplaces, and made public spectacles of misery and scorn.

V. 9. {set forth us the Apostles last} By the last, the Apostle means those who in the Roman theaters were called Meridionarii, who had long fought with men or beasts, and escaping with their lives, were in the end disarmed, and having no bucklers nor helmets, were appointed to be slaughtered one after another, In quorum spectaculis satis erat (says Seneca) quod interficerentur.

{appointed to death} Or, designed for death.

{spectacle} Gr. theatre.

V. 10. {We are fools for Christ's sake} Either these words are spoken by an irony, as Oecumenius conceives, or they may be taken properly, and then they carry this sense, We are fools in the opinion of the world, and yours, because for Christ’s sake and the Gospel’s we expose ourselves to manifold troubles and dangers; but you are wise, who so preach Christ that yet you hazard no limb for him, nor incur any danger of your persons or estates.

{despised} Gr. without honour.

V. 12. {And labour, &c.} See Acts 20.34. 1 Thess. 2.9. 2 Thess. 3.8.

{working with our own hands} For St. Paul (as we read, Act. 18.3.) exercised a handicraft, and wrought with Aquila, their occupation being tent-making; and this he did sometimes for necessity, sometimes that he might not be burdensome to any, to whom he preached the Gospel, for his maintenance, 2 Thess. 3.8. But here in mentioning it, he seems secretly to tax the Corinthians, who were rich and very bountiful to other teachers, yet suffered the apostles to be in want, and to relieve themselves by their hard labor.

V. 13. {defamed} Gr. Tec. hard, or, evil spoken of. Matt. 5.44.

{intreat} Gr. call unto, or, exhort.

V. 14. {I warn you} Gr. Tec. warning you.

V. 15. {For though you have ten thousand instructers in Christ} Word for word, Schoolmasters; whereby he puts a difference between himself and their present teachers; they like schoolmasters, taught for their hire, he freely; they imperiously, he tenderly, like a father, who begot them to Christ through the Gospel.

V. 16. {followers} Gr. imitatours.

V. 17. {shall bring} Or, will bring.

{my ways} What way and rule I follow everywhere in teaching the churches, or my course of life, or manner of conversation, that they might follow it, as he exhorts them, vers. 16.

V. 18. {I would not come to you} Or, I were not coming to you.

V. 19. {But, &c.} Act. 19.21. He descends to apostolical threatenings, yet chiding them as a father, lest by their disorder he be constrained to come to punish some among them.

{if the Lord will} See James 4.15.

{not the speech of them} Not their boasting words, or their painted or colored kind of eloquence, against which he sets the virtue of the Spirit; but the power, that is, the efficacy of their preaching, powerfully working in the hearts of the hearers.

V. 21. {shall I come unto you with a rod} He might have said, with a sword, to wit, of excommunication, which he brandishes in the next chapter, therewith cutting off the incestuous Corinthian; but because before he had styled himself their father, and he bare the tender affection of a father towards them, he rather expresses the severity he was to use among them, by the metaphor of a rod, wherewith a father chastens his son, to break him of some ill quality or misdemeanor, than of the sword, or any other.

CHAPTER 5

Vers. 1. {Reported} Gr. heard.

{fornication among you} The sin was incest, forbidden, Levit. 18.8. The nakednesse of thy fathers wife shalt thou not uncover; a horrible crime, and such as the very Gentiles detested, and severely punished in their laws, if any among them (which seldom fell out) defiled themselves with any such unnatural contract, or abominable act. Neither does the Apostle diminish the foulness of it, by terming of it πορνεία. For πορνεία, in the Greek, is stuprum in Latin; though sometimes they are restrained to one kind of uncleanness, which is committed between unmarried persons; yet they are general in their own nature, and may be applied to any acts of impure lust; and as the Apostle here calls the incest of him who lay with his mother-in-law, fornication: so likewise the Roman orator calls Clodius his incest with his own sister, stuprum.

V. 2. {done} Gr. Tec. acted.

{from among you} The Apostle finds fault with the Corinthians, for that they had not excommunicated this incestuous person, before he had wrote unto them, and charged them so to do, because the fact was notorious, and the Church very much scandalized by harboring so foul a delinquent in the bosom thereof.

V. 3. {I verily as absent} Gr. Tec. I verily absent. See Col. 2.5.

{but present in Spirit} In mind, affection, and care; or the meaning may be, that the Apostle by the Spirit knew all things that passed at Corinth, as if he were there bodily present.

{judged} Or, determined.

V. 4. {in the Name} Calling upon the name of Christ, or by the command of Christ, as the word is taken, Act. 3.6. and Matth. 7.22. and Luke 24.47.

{with the power} There is no doubt, but that judgment is ratified in heaven, wherein Christ sits as Judge; the power both of excommunicating and absolving is Christ’s, and the ministry thereof only committed to the governors of the Church.

V. 5. {To deliver such an one unto Satan} See 1 Tim. 1.20. What it is to be delivered to Satan, the Lord himself declares, when he says, Let him be unto thee as an heathen and a publicane, Matt. 18.17. that is to say, to be disfranchised and put out of the right and liberty of the City of Christ, which is the Church. This manner of expression was used of old in the greater excommunication, and it seems to be taken from 1 Sam. 16.14. where Saul being rejected of God was caught and troubled by an evil spirit; and in the primitive times of the Church, after this greater excommunication, (as one of the ancients affirm) there followed great terrors in the party excommunicated, agonies of spirit, yea, and torments also of body, which through God’s permission were inflicted, not for the utter and irrevocable destruction of the delinquent, but for his correction and amendment, that his soul might be saved, though his body suffered.

{for the destruction of the flesh} The mortifying and destroying the old man; that is, corrupt nature called the flesh, Rom. 8.13. Gal. 5.24. Or, to the great macerating and pulling down of the body by sadness; for a broken spirit dryeth the bones, Prov. 17.22. to the pulling down and tormenting of the body, even unto death, if God’s will be so, as also death might sometimes ensue upon the foresaid delivery to Satan, and even at the last gasp the sinner showing a lively repentance, was released from those bonds of excommunication, and restored to the peace of the Church and favor of God, so that he departed this life with comfort.

{that the Spirit may be saved} The scope and end of the Church’s severity, is not eternal condemnation, but saving of the soul by true repentance.

{in the day of the Lord Jesus} In the last day, or day of judgment; not as if salvation were deferred to the last day, or that the repenting soul should not enjoy it before that time; but because salvation then shall be consummated, and fully revealed, 1 Pet. 1.5.

V. 6. {Know ye not that a little leaven} See Gal. 5.9. A kind of proverbial speech, intimating, that one scandalous offender may infect the whole Church, as one scabbed sheep a whole flock: and hereby the Apostle declares another end of excommunication to be, to keep the Church sound from infection, to cut off a rotten member, that it gangrene not the whole body.

V. 7. {Purge out therefore the old leaven} By alluding to the ceremony of the Passover, he exhorts them to cast out this unclean person from among them. In times past (says he) it was not lawful for them which did celebrate the Passover, to eat leavened bread, insomuch that he was held as unclean and unworthy to eat the Passover, whosoever had tasted of leaven; now all our whole life must be as it were the feast of unleavened bread, wherein all they that are partakers of that immaculate Lamb which was slain, must cast out, both of themselves, and also out of their houses and congregations, all impurity.

{that ye may be a new lump} That your Church may be a clean and pure body, according as you were renewed by the gift of regeneration, which can no way consist with any such mixture of reigning sin. A figure taken from the Jewish Passover, which was always to be kept with unleavened bread, Exod. 12.15.

{Christ our passover} Christ is termed our Passover, either by a metonymy signati pro signo, or by a metaphor in regard of many resemblances between Christ and the Paschal Lamb:

1. First, as the Lamb was without blemish, so Christ was without all spot of sin.

2. Secondly, as no bone of the Lamb was to be broken, so neither any bone of Christ at his passion.

3. Thirdly, as the Lamb was offered to God for a typical reconciliation and satisfaction, so was Christ for the true reconciliation of all his elect, and satisfaction for their sins.

4. Fourthly, as the Paschal Lamb was to be eaten, so we feed upon Christ by faith.

5. Fifthly, as the Paschal Lamb was to be eaten with sour herbs, so Christ’s flesh is to be eaten in the sacrament with a sour and bitter remembrance of our sins, and Christ’s dolorous suffering for them.

6. Sixthly, as the Paschal Lamb was to be eaten with unleavened bread, so all that eat Christ must purge out of their conscience all leaven of maliciousness.

7. Seventhly, as that Lamb was called Phase, Exod. 12. which signifies a passing over; so Christ’s death, in which he was sacrificed for us, might be called Phase, or transitus, a passage; because by it he passed from the world to his Father.

8. Lastly, as where the door-cheeks and posts were sprinkled with the blood of the Lamb, they in the family escaped the stroke of the destroying angel; so all those whose consciences are sprinkled by faith with the blood of Christ, the Lamb of God which takes away the sins of the world, shall escape eternal destruction.

{is sacrificed} Or, is slain.

V. 8. {let us keep the feast} Or, let us keep holy day. Let us lead or pass our life, which ought to be a perpetual celebration and remembrance of our redemption by Christ, even as the Passover feast, during eight days, was the commemoration of the deliverance out of Egypt. That which the Israelites were to do typically, and in the sign, upon the killing of the lamb for the preparation of the feast of the Passover, and in casting out all the old leaven, and abstaining seven whole days from unleavened bread, according to the express command of God, Exod. 12.15. let us perform in the truth or thing signified all the days of our lives; that is, purge out the old leaven of inbred natural corruption, and take away all scandals from among us, after that now we are reconciled to God, through the offering and sprinkling of the blood of Christ.

V. 9. {in an Epistle} That epistle is not now extant, for this is the first to the Corinthians that is found in the New Testament; and although that epistle was written by divine inspiration, as we may piously conceive, that the books of Nathan, Gad, Ahiah, Iddo, Semaiah, and others, mentioned in the Old Testament, were, which now are thought to be lost; yet will it not hence follow, that the canon of the Scriptures is not perfect, as the Romanists would infer; because as the principal contents of those former books are supposed to be found in the books of the Chronicles and Kings, so it cannot be proved but that all points necessary to salvation, which were set down in that former epistle to the Corinthians, are either contained in these two epistles which we have, or some other book of holy Scripture.

{not to company with fornicators} Gr. mingled with. Now he speaks more generally, and that which he spoke before of the incestuous person, he shows, that it pertains to others which are known to be wicked, and such as through their naughty life are a slander to the Church, which ought also by lawful order to be cast out of the communion of the Church.

V. 10. {Yet not altogether with the fornicators of this world} Such as belong unto the world, or addicted to the world, that are yet out of the Church; so the world is taken, John 15.19. & 17.9.

{extortioners} Gr. raveners.

{for then must ye} Gr. seeing that then ye must.

{for then must ye needs go out of this world} If you would utterly abstain from such men’s company, you must quit this world; therefore I speak of them which are in the bosom of the Church, which must be called home by discipline, and not of them which are without, with whom we must labor by all means possible to bring them unto Christ.

V. 11. {not to keep company} Gr. not to be joyned or mingled with company.

{extortioner} Gr. ravener.

{no not to eat} He means, that we ought not to have any intimate familiarity, or common usage, or manner of life and conversation with them; for otherwise in some case we are not forbidden simply to eat with such, since neither the bond of matrimony is broken by excommunication, nor such duties hindered, much less cut off thereby, as we owe one to another, children to their parents, subjects to their prince, servants to their masters, and neighbor to neighbor, to win one another to God.

V. 13. {put away from} Gr. put, or, take out from.

CHAPTER 6

Vers. 1. {Dare any of you} As if he had said, are any of you become so impudent, that you are not ashamed to make the Gospel a laughingstock to profane men? yet is it not simply unlawful in itself to try civil causes at the tribunal of infidels, if right cannot be had elsewhere, and the matter be of very great consequence, and not only concerning ourselves, but our friends, family, and posterity, but where they might have differences composed by the arbitrement of holy brethren, out of spleen, or any other sinister affection to implead one another before heathen judges, could not be done without great scandal to the godly, and wrong to the Christian religion. For hereby the Gentiles were acquainted with the covetousness, ambition, desire of revenge, and manifold jars among Christians, whereof they made use, and took occasion thereby to traduce our most holy faith: hoc Ithacus velit & magno mercentur Achivi.

{to law} Gr. to be judged.

{before the unjust} Gr. of. By the unjust he means Pagans and infidels, for he opposes them to saints and brethren: now he terms the infidels unjust, not only because they are destitute of the righteousness of God in Christ, but because in their tribunal matters were carried very corruptly, and sentences given against all justice and conscience, as Saint Cyprian and other the ancients justly complain against them; inter leges peccatur, inter jura delinquitur justitia, nec ubi defenditur servatur, &c.

V. 2. {the saints shall judge the world} The Apostle uses an argument à maiore ad minus, if the saints together with Christ shall be judges of the world, and of the devils: how much more are they fit to be judges in light and small causes, which may be by equity and good conscience without much difficulty determined?

{judge the smallest matters} Gr. of the smallest judicatures.

V. 4. {are least esteemed in the Church} Or, are of no account in. The Apostle herein prescribes a remedy for the mischief before mentioned, namely, by composing their private differences between themselves by chosen arbitrators out of the Church, for which matter and purpose, says he, the least of you are sufficient.

V. 5. {between his brethren} Gr. between his brother.

V. 6. {goeth to law with brother} Gr. is judged with a brother.

{before the} Or, of the.

V. 7. {a fault} The Greek word ἥττημα, coming from ἡττῶμαι, Vinci, signifies properly to have the worst in a conflict or combat: whereby the Apostle implies, that the flesh is too strong for the Spirit in them who out of covetousness, malice, or desire of revenge among the Corinthians drew their brethren before the tribunals of the heathens; and that howsoever they might be superiors in their trials of law in those courts, yet that truly they sate down by the loss, receiving thereby more damage in their souls, than gain in their estates. And as the Apostle here, so Moses Gerundensis, and Rabbi Salomon discoursing of the discipline of the Hebrews, condemn the practice of those among the Jews, who went to law with their brethren before infidels. For, say they, qui adducit Israelem ad tribunal Gentium, polluit nomen Dei & honorat nomen Idoli: he which brings an Israelite before the tribunal of the Gentiles there to have his cause tried, defiles the name of God, and does honor to an idol.

{among you} In these words the Apostle intimates that both were in fault, as well the plaintiff as the defendant, the one in giving cause by his unjustness, the other by being so easily provoked by his impatience upon every offense, and damage received, although it were not of that weight which in Christian discretion, charity and equity, deserved such fierce and scandalous pursuing.

{go to law one with} Gr. have judgements one with.

{why do ye not, &c.} See Matt. 6.39. Luk. 6.29. Rom. 12.19.

{rather take wrong} We should rather suffer some loss, than give offense, rather depart from our right, than to try the utmost of the law hastily; and that out of desire of revenge.

V. 9. {Be not deceived} Being about to speak against fornication he begins with a general reprehension of those vices wherewith that rich and riotous city most abounded, warning and teaching them earnestly that repentance is inseparably joined with forgiveness of sins, and sanctification with justification.

V. 10. {extortioners} Or, ravenous.

V. 11. {some of you} See Tit. 3.3.

{justified in the name of the Lord Jesus} That is, by the Lord Jesus apprehended by faith, as we read Acts the fourth, v. 12. There is no other name under heaven given amongst men whereby we must be saved.

V. 12. {All things, &c.} See Chap. 10.23. Here he begins to tax the Corinthians who simply offended in matters indifferent, because they used them without any discretion: For seeing the use of them ought to be brought to the rule of charity, he does not use them aright who is so immoderate in the use of them, that he becomes a slave unto them. Though the words be general, yet they make nothing for the Libertines or carnal Gospellers; for that rule of the logicians here holds, Verba sunt restringenda ad subjectam materiam, words how general soever they seem, are to be restrained to the matter treated of. Now the matter was concerning the use of things indifferent, as of meats and drinks, and the like. If it be objected that he speaks in the verses immediately following, of fornication which is not a thing indifferent. It is answered, that he sets down the rule of things indifferent before he treat of fornication, by reason that many according to the error of the Pagans and Gentiles did reckon fornication to be of that number; see Acts 15.20. In particular, many in Corinth were so far from holding fornication a sin, that they consecrated a temple to Venus, at which many thousand maids prostituted themselves; and for this reason amongst others, it is conceived that Saint Paul in the verses following so particularly, and so vehemently reproves this vice.

{but all things are not expedient} Or, profitable. It is not expedient at all times to do those things which are otherwise lawful, but rather we ought to forbear the use of such things, which otherwise our Christian liberty permits, for the maintenance of charity, and supporting of the weak, and preserving and propagating the peace of the Church.

{power of any} He brings himself under the power of things indifferent, who thinks that he may not be without them, which is a flattering kind of slavery, under color of liberty, which seizes upon such men. He equally errs who in things indifferent either thinks that he must always use them, or that he may not at all; and there may be a kind of superstition as well in the defect, as in the excess about the use of things indifferent, Col. 2.21.

V. 13. {Meats for the belly, &c.} Gr. to the belly. That is, meats and drinks are indifferent things, but fornication is not of the number of such things. For although both the one and the other, namely eating of meats & fornication, be bodily acts; yet the quality of the meats has no moral relation to the soul, neither to its present sanctification, nor future glorification: it leaves no impression behind it, Matth. 5.11.17. but it is only for the sustenance of this life, and after our passage to another life; all the use of meats and of the stomach and belly which receives and digests them is abolished; whereas on the other side all carnal copulations save the matrimonial, are expressly prohibited by God, are destructive of, and repugnant to the right end and use of our bodies, which are to be consecrated to Christ (belonging to him as his own members) and to be governed and acted by him to serve him in holiness and pureness, and by that means to be made partakers of his glory in the last resurrection.

{for} Gr. to.

{destroy both it} Gr. make void, or, of no use both it.

{for fornication} Gr. to fornication.

V. 14. {And God} Gr. But God.

V. 15. {bodies are the members of Christ} Not only your souls, but your bodies also; for true believers being entirely united to Christ as their head, 1 Cor. 12.12,27. their bodies also are a part of his mystical body.

{shall I then take the members} Gr. taking then the members. Shall I dismember or disjoint myself from Christ by any base carnal conjunction, such as cannot stand with that spiritual union I have with him, intrenching thus upon the right he has over my body; and depriving myself of the happiness to be governed and quickened by him and his Spirit.

{and make} Gr. shall I make.

V. 16. {two (saith he) shall be one flesh} Gr. into one flesh. See Gen. 2.24. Matth. 19.5. Ephes. 5.31.

V. 17. {joined unto the Lord} By faith and love. For Christ is the husband of the Church, and every faithful soul, who betroths her to himself in faithfulness and lovingkindness and righteousness, Hos. 2.19,20. is his bride.

{is one Spirit} Is made wholly spiritual by his union with Christ, he is not divided between God and Mammon, between the Spirit and flesh: Or, he is led and governed by one and the self-same Spirit.

V. 18. {Flee fornication} Here the Apostle uses divers arguments to dehort the Corinthians from fornication: First, because it stains the body with a peculiar kind of filth. Secondly, because a fornicator is guilty of sacrilege; for that our bodies are consecrated to God as his temples, vers. 19. Thirdly, because we are not our own, to give our bodies 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 him. For the phrase he uses here of fleeing, it implies that whereas other vices are conquered by struggling and striving with them: the best way to subdue this vice, is to fight with it after the manner of the Parthians, who did fight flying.

{without the body} That is, is committed by the abuse of some external object; as namely a drunkard abuses wine, gluttony abuses meat in the quantity or quality: but a fornicator abuses his own body. But we must note that this general rule, every sin that a man doth is without the body, is to be understood of such sins as break out into external actions, or are acted by our bodies: for envy, malice, and the inward acts of all vices are done in the soul, and cannot be properly said to exercise their act upon anything without the body, though they work upon the body itself by making it pine and waste away, or otherwise distempering it.

{sinneth against his own body} Some by his own body understand the body of his wife which according to God’s ordinance is his own body; for says he, two shall be one flesh: and thus is Severianus an ancient father’s interpretation; but it is too narrow an interpretation: For in that sense only the adulterer sins against his own body. Others understand the words comparatively, that a fornicator more sins against his own body than other vicious persons; for either they defile their souls only and not their bodies, as those who commit spiritual wickedness, or if they sin against their own body, as the drunkard and glutton does, and the body receive also much shame and damage thereby; yet they sin not in so grievous a manner, nor so much wrong and hurt the body as the fornicator does. But the most proper and genuine interpretation seems to be this: other sins though they may be acted by the body, and make an ill impression upon the body itself, yet have not the property and force over man’s body to enslave the same unto another, as fornication has, whereby the fornicator is made a member of the harlot by virtue of that first order of God, Duo erunt in unam carnem, which is not disannulled by the abuse of men.

V. 19. {know ye not, &c.} See Chap. 3.16.

V. 30. {ye are bought with a price} See Chap. 7.23. By Christ who has redeemed you. The word price is added, not by a pleonasmus, but κατ’ ἐξοχὴν, to intimate the excellency and dignity of the price wherewith we were bought, which was not silver or gold, but the precious blood of Christ, as of a Lamb without blemish and without spot, 1 Pet. 1.18,19.

CHAPTER 7

Vers. 1. {Now concerning the} Gr. But of the.

{It is good} By the word good the Apostle understands not that which is honorable, virtuous, or holy, for the Apostle testifies himself, Heb. 13.4. that Marriage is honourable among all, and the Scriptures generally avouch the same: but by good he understands less troublesome, or more agreeable to the present necessity, vers. 26. more convenient in regard of the calamities of the Church, which will be so much the easier borne and overcome by the enjoying of our liberty, and more profitable also, by being not so distracted with these cares, nor troubled with these distractions, that by reason of sin accompany the married estate, vers. 28.32.

{touch a woman} That is, to abstain from matrimony, and all carnal knowledge; as the word is taken, Gen. 20.6. therefore I suffered thee not to touch her.

V. 2. {Nevertheless, to avoid fornication} Gr. But by reason of fornications. In the Greek there is a kind of ellipsis, which is well supplied by the translators with the words to avoid: for that is the true meaning of the Apostle; though word for word he says by reason of fornications, that is, by reason of the proneness of man’s nature to fornication, or by reason of the frequent committing thereof, especially among the Corinthians as before was noted. And here also he takes fornication largely for all manner of impurity forbidden by the law of God, and he prescribes as an antidote against the poison of all kind of impure lust, the lawful and holy use of matrimony.

V. 3. {due benevolence} By this manner of speech he implies not only in a modest phrase, conjugale debitum, to which the verse following has reference: but as the Greek scholiast well expounds it, mutual love and loyalty; and that sincere and ardent affection which ought to be between husband and wife.

V. 5. {Defraud} Or, deprive.

{give yourselves to fasting} Or, be free for fasting.

{come together} Gr. Tec. be together.

V. 6. {of} Gr. by.

V. 7. {I would that all men were even as I myself} The Apostle does not simply wish that all men and women led a single life; for so the Church of God could not be propagated, nor the divine benediction upon the married fulfilled: but that all had the gift of continency, and were as free from worldly cares, and fleshly entanglings as he. And this gift of continency may stand with holy matrimony; as we read of Malcus and many other in the ecclesiastical story, who though they were married, yet having the gift of continency fulfilled the Apostle’s precepts, vers. 29.32. having wives as if they had them not, and caring for the things of the Lord.

V. 8. {unmarried and widows} He gives the self-same admonition touching the second marriage, to wit, that a single life is to be allowed, but for such only that have the gift of continency, otherwise they ought to marry again, that their conscience might be at peace.

V. 9. {better to marry than to burn} Some interpret this burning, to be burning in hell fire for their incontinency; and no question but the words of the Apostle are true in that sense; but because he adds not either hell-fire or eternal, nor does any circumstance of the text look that way; the natural construction seems to be this: It is better to marry, than by forcing ourselves to live single, having not the gift of continency, so to burn with lust, that either the will yields to the temptation, or else we cannot call upon God with a good conscience. He is not said to burn who only feels the heat of fire, for so the most continent man might be said to burn: but only he that is singed and scorched thereby, he that is so assaulted with the temptation of lust, that he is some way wounded, and hurt in conscience thereby.

V. 10. {not I, but the Lord} In these words, the Apostle means not, that the Lord’s precepts, and his were contrary, for vers. the last, he says, I think also that I have the Spirit of God, and whatsoever Saint Paul wrote in this or any other of his epistles was by divine inspiration; but his meaning is, that he spoke not this by peculiar revelation, as some other things afterwards, but that he had an express command of our Lord for it in Scripture, namely, Matth. 5.32. and Matth. 19.9.

{Let not the wife depart from her husband} Gr. that the wife be not severed from. See Matt. 5.32. & 19.9. Mark 10.11. Luk. 16.18.

V. 11. {depart} Gr. be severed.

V. 14. {sanctified by the wife} Some expound it sanctified, that is, some way prepared and disposed to embrace our holy faith by his conversation with his Christian wife: So Oecumenius; χειραγωγηθήσεται πρὸς τὴν πίστιν, or some way initiated in the faith and fear of God. So Tertul. l. 2. ad uxorem, sanctificatur conjux infidelis acquiescens habitare cum conjuge fideli, quia candidatus esto timoris sancti scilicet & casti. And, S. Jerome l. 1. cont. Jovin. t. 5. candidatus est fidei. Or else the meaning is, that in regard the faithful are heirs of the covenant of God (Gen. 17.7. and Acts 2.39.) together with their children, this covenant the unbelieving partly cannot undo by his unbelief: Forasmuch, as the grace of God in sanctifying such a marriage, is more powerful than the unbelief of the other party to profane it: So that the Apostle’s words import, not that an unbelieving husband is simply sanctified, or made a holy man by his wife being a Christian, or an unbelieving wife made a holy woman by her husband being a good Christian, but that he is sanctified to her, if she be a Christian, and she is sanctified to him, if he be a Christian. For although the unbelieving party be unclean before God: yet is the matrimonial conjunction holy by the means of faith and prayer, Titus 1.15. and has the approbation and blessing of God no other ways, than if both parties were holy. Thus he answers them that thought themselves polluted by being married to unbelievers before their conversion, and intended therefore to be divorced for that scruple sake.

{but now are they holy} If the marriage were not in some degree sanctified; the children which were born in such wedlock would not be from their birth comprised within the covenant of God, made with the fathers and their children, Gen. 17.7. or endued with the Spirit of sanctification; neither would the Church hold them capable of baptism, until grown up to age, that they might be received into the Church for their own faith’s sake: but now they are holy, that is, comprised in the outward covenant of God, and have access and right to the signs and seals of his grace, as well as any of those that were born of both believing parents. Holy then, that is, sanctified to God in baptism, made members of the Church, and partakers of the grace of regeneration according to their measure and condition.

V. 15. {depart} Or, be severed.

{depart} Or, be severed.

{to peace} Gr. in peace. Lest any man upon pretense of this liberty, should give an occasion to the unfaithful to depart, he gives to understand that marriage contracted with an infidel, ought peaceably to be kept, that if it be possible the infidel may be won to the faith.

V. 16. {save thy husband} That is, be a means to convert him to the Christian faith, by which we are justified and saved.

V. 17. {distributed to every man} 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, warning every man generally, to live with a contented mind in the Lord, what state or condition soever he be in, because the kingdom of God consists not in these outward things.

V. 18. {let him not become uncircumcised} Some who had been circumcised, found a means by the help of surgeons to recover again their foreskin: Of these Josephus writes, l. 12. Antiq. c. 6. Adjunxerunt sibi præputia ut nudi quoque non essent Græcis dissimiles; The manner Epiphanius declares. Ἀπὸ περιτομῆς ἀκρόβυστοι γίγνονται τέχνῃ τῇ τῇ ἰατρικῇ διὰ τοῦ καλουμένου σπαστῆρα τῶν μελῶν τοῦ δερματίδα ὑποσπάσαντες ῥάπτοντες τε καὶ κολλητικοῖς ἐπιδεσμοῦντες, ἀκροβυστίαν αὖθις αὐτὴν ἀποτελοῦσι. See also Celsus l. 7. c. 25. Such practices Saint Paul here forbids.

V. 21. {care not for it} As though this calling were too unworthy a calling for a Christian. For no calling, how mean soever, debars a man from being Christ’s freeman, and the Son of God by adoption and grace; whosoever is redeemed from the thraldom of Satan, and servitude of sin, whether he be in respect of his outward condition in bondage, or at his liberty, is Christ’s freeman.

V. 22. {freeman} Gr. made free.

V. 23. {Ye are bought with a price} See Chap. 6.2. That is, dearly bought by a price of inestimable value, 1 Pet. 1.18,19.

{be not ye the servants of men} If you be at liberty, do not of your own accord make yourselves servants, but consecrate yourselves entirely body and soul to the service of Christ: or if you be servants to men, that is, in a state of servitude, remember still that above and before all, you are the servants of Christ, and therefore see you do nothing to the obedience of man, which is contrary to that which you owe to Christ; and as touching your soul and conscience, subject and enslave yourselves to no man living, depend absolutely upon none but Christ and his word. See Gal. 2.4. and Col. 2.16,18.

V. 24. {abide with God} Whatsoever his outward calling be, let him be sure to hold his inward calling, and abide with God in the Church: or let him so sincerely and uprightly walk in his calling, as one who is always in the sight of God, and does all things before him, and endeavors to approve himself to him in all things.

V. 25. {I give my judgment} All circumstances considered, I counsel you. He enjoins single life to none, but persuades it to all that have the gift of continence, both from the condition of the present time, in which the faithful could scarce have any settled place of abode, wherein they might provide for their wives, children, and families: and from the freedom of a single life in comparison of the married estate, which draws with it of necessity more cares of this life, and distraction of mind from the immediate service of God.

V. 26. {for the present distress} Or, for the present necessity. Which the saints are subject unto, who were then continually tossed up and down so, that their estate may seem most unfit for marriage, were it not that the weakness of the flesh enforced them.

V. 28. {Trouble in the flesh} Gr. tribulation; or, affliction. By the flesh he understands whatsoever belongs to this present life, for marriage brings with it many discommodities; so that he bends more to a single life, not because it is a state more agreeable to God than marriage is, but for those cumberances and discommodities, which if it were possible, he would wish all men to be freed of, that they might give themselves to God wholly.

V. 29. {is short} Gr. is contracted, or, shortened.

V. 31. {And they that use this world} It is a horrible wickedness, says St. Austin, uti fruendis, or frui utendis, to use those things which we ought to enjoy, or to enjoy those things which we ought only to use; to use God and heavenly things which we ought to enjoy, and to enjoy the world and earthly things which we ought only to use, and so use them, as if we used them not. Or, as others expound, not abusing them by an inordinate use of the same, or by too much doting on them, and cleaving unto them.

{for the fashion of this world passeth away} He shows how ill-beseeming and unworthy a thing it is for a Christian to set his heart on the things of this world, considering that they are vain and transitory; rather shows and shadows of things, than true things themselves, Prov. 23.5. As in a pageant, masque, or comedy, many persons are brought up one after another on the stage or scene, but at last both they and the scene also is taken away; so it is with this present world, one person succeeds another, and one generation another, till not only all they do die and fall away, but even the stage of the world at last, wherein they all acted their parts, does vanish away like a shadow, with all the glory thereof.

V. 33. {careth for the things, &c.} They that are married, have their minds distracted, and their wits withdrawn hither and thither about worldly affairs and businesses; and therefore if any man have the gift of continency, it were more commodious for him to live single. The Apostle speaks not simply, but comparatively; for they that are married, may and do care for the things of the Lord, but ordinarily do it with more distraction, than they that have less to do with the world, in regard of their single life.

V. 35. {I speak for your own profit} His meaning is, that he will enforce none either to marry, or not to marry; but show them only what kind of life is most commodious, or at least ordinarily less cumbersome.

V. 36. {behaveth himself uncomely} Or, carrieth himself undecently.

V. 37. {having no necessity} He speaks not here of a man’s resolving to marry himself, or to live unmarried; but of parents or governors, under whose guide and tuition virgins are; if such a one finds no necessity, either in respect of the maid’s desire, or fear of worse, if she have not the gift of continency, or in respect of the condition of his family, but that he may keep her a virgin still.

V. 39. {The wife is bound, &c.} See Rom. 7.2.

{be dead} Gr. be fallen asleep, or, laid in the grave.

CHAPTER 8

Vers. 1. {Now as touching things} Gr. But of things.

{We know that we have all knowledge} Here he begins to treat of another kind of things indifferent; to wit, of things offered to idols, or the use of flesh so offered and sacrificed; and first of all he removes those things which the Corinthians pretended for their using things offered unto idols, without any respect, scruple, or doubt. First, they affirmed that this difference of meats was only for unskillful men and ignorant in the doctrine of Christian liberty; but as for them, they knew well enough the benefit of Christ, who makes all things to be clean to them that are clean. Be it so (says St. Paul) be it, that all (or at least the greater part of us, for there were some, vers. 7. that wanted this knowledge) are sufficiently instructed in the knowledge of Christ; I say, notwithstanding that, we must not simply rest in this knowledge; the reason is, that unless our knowledge be tempered with charity, it does not only not avail, but also it 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 be severed from the love of God, and consequently from the love of our neighbor, 1 Cor. 13.1.

{Knowledge puffeth up} In those who are destitute of charity, it ministers occasion of vanity, and makes them swell with pride; for this venom the serpent instilled into it at the first temptation; and this quality of inflating the soul, remains still in it, if it be not corrected with charity.

{but charity edifieth} That is, applies our knowledge to the instruction of our neighbor, and to build him up in his and our most holy faith.

V. 2. {He knoweth nothing} An opinion of knowledge without charity, does not only puff up, and in that regard is to be disesteemed, but it is imperfect, and knowledge falsely so called, 1 Tim. 6.20. For he that wants charity knows not all his duty, nor to what end he ought to refer his knowledge, nor how to use it, and so upon the matter knows nothing, in such sort as a Christian ought to know.

V. 3. {the same is known of him} He that refers his knowledge and other gifts to the glory of God, and the profit of his brethren, he is known of God, that is, approved of him, as the word is taken, Psal. 1.6. but he that has knowledge without charity, though in some sort he know God, yet he shall never be known, that is, acknowledged of by him, but shall hear at the last day with the hypocrites and false prophets, Mat. 7.23. I never knew you, depart from me ye that work iniquity.

V. 4. {concerning therefore the eating, &c.} Here is the application of his answer, to things offered unto idols; I grant, says he, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that meat cannot be made holy or profane by the idol: but it follows not therefore that a man may without any respect to his weak brethren, use those meats or any other.

{an idol is nothing, &c.} Chap. 10.19. Divers Popish writers, to sever their image worship from idolatry, expound these words thus; An idol is nothing in the world, that is, nothing formally, or representatively, because though it be something materially, that is, wood, gold, or silver, or the like: yet it is nothing formally, because there is no such deity as it represents. Whereas on the other side, an image is the representation of something which is truly existent in nature, as of the three persons, angels, and saints departed. This distinction of theirs, together with their gloss upon this text, are evidently false; for many of the idols of the heathen, as Baal, Diana, Dagon, as also the brazen serpent, of which the Jews made an idol, were images of things truly existent in nature. For Baal was the image of the sun, Diana or Lucina of the moon, Dagon of a fish, the brazen serpent of the fiery serpents, which really stung the Israelites, and God in the second commandment expressly forbids the bowing down to, or worshiping the likeness of anything that is in the heaven above, or in the earth beneath, or the waters under the earth. But the true meaning of the Apostle in this place is, οὐδενος ἴσον ἄξιον, the idol is nothing, that is, of no worth, has no virtue or power at all in it, to profane or hallow the meats offered unto it.

{and that there is none other God but one} Gr. Tec. and that there is no God.

V. 5. {whether in heaven or in earth} There are in heaven those that are called gods, as the angels, sun, moon, and all the host of heaven, and on earth also, as Saturn, Jupiter, Mars, Apollo, and other men, and beasts also, as calves, goats, crocodiles, cats, and others, which the Egyptians, and other of the heathens worshiped for gods.

{there be gods many, and lords many} Either the Apostle alludes to the diverse idols of Baal, which were called by his name Baalim, that is, lords, as namely Baal Zebub, Baal Peor, &c. or to other Syrian deities, answerable to the number of their countries, or cities, for the Moabites worshiped Chamos, the Ammonites Moloch, the Sidonians Astaroth or Astarte, the Gazeans Marnan, the Tyrians Hercules, the Hemathites Asimas, &c. See Drusius Præterit. l. 6.

V. 6. {one God} The word one does not here respect the persons, but the nature; for the Father of whom all things are said to be, and our Lord Jesus Christ by whom, are not one person, but one God in nature.

{and we in him} Or, for him, or, by him. Rom. 11.36. Either in him, or by him; and then the meaning is, that we subsist by his virtue, and power, according to that of the Apostle, Act. 17.28. In him we live, move and have our being.

{one Lord} As Lord is peculiarly attributed to Christ, it signifies the Lord Redeemer: in which sense the Apostle speaks elsewhere, Christ died and rose again that he might be LORD of quick and dead: for in that we are his purchase, he is in special our Lord.

{by whom are all things} The preposition, By, does not signify the instrumental cause, but the principal. For the Father and Son work together; which are not so to be taken, that we make two causes, seeing they have both but one nature, though they be distinct persons, but by the prepositions of and by, the Father of whom are all things, and the Lord Christ by whom are all things, the Apostle differences their order and manner of working.

V. 7. {conscience of the idol} By conscience of the idol, he means the secret judgment, which they had within themselves, whereby they thought all things unclean which were offered to the idol, and therefore they could not use them with good conscience: for this force has conscience, that if it be good, that is, rightly informed, it makes things indifferent good to us; but if evil, it makes them evil.

V. 8. {But meat commendeth not us to God} He prevents an objection, why then shall we be deprived of our liberty? nay, says the Apostle, you shall lose no part of Christianity, though you abstain for your brethren’s sake, as also if you receive those meats it makes you no whit the more holy or more acceptable to God, Rom. 14.17. For our commendation before God, consists not in our meats, but to use our liberty with the offense of our brethren, is an abuse of our liberty, and a sin against Christ, whom we wound through the sides of our weak brethren.

{are we the better} Or, have we the more.

{are we the worse} Or, have we the lesse.

V. 9. {liberty} Or, power.

V. 10. {emboldened} Gr. edified.

V. 11. {through thy knowledge shall the weak brother perish.} You wretched man who pleases yourself with your knowledge, which indeed is none; for if you had true knowledge, you would not sit down to meat in the idol’s temple, whereby as much as in you lies, you destroy your brother, burdening his weak conscience; and by your example enticing him to do evil, for whose salvation Christ himself died: and will not you so much as abstain from such meat for your weak brother’s sake, for whom your Savior vouchsafed to shed his blood?

V. 12. {ye sin against Christ} Because your weak brethren whom you offend are his members, and he accounts the wrongs done unto them, as done unto himself: or as Oecumenius expounds, you sin against Christ, because as much as lies in you, you hinder his work for their salvation, destroying them whom he came to save.

{wound} Gr. smiting.

V. 13. {if meat make my brother to offend} Gr. scandalize. Rom. 14.21.

{I will eat no flesh} Here follows the conclusion which Saint Paul infers and frames 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, says he, abstain for ever from all kind of flesh, than put a stumbling block before, or give occasion of sin to any of my brethren; much less would I refuse at a certain time and place for my brother’s sake to abstain from flesh offered to idols.

{offend} Or, stumble.

CHAPTER 9

Vers. 1. {Am I not an Apostle} Before he proceed any farther in his proposed matter of things offered unto idols, he shows the cause of all this mischief, to wit, that the Corinthians thought themselves not bound to depart from any jot of their liberty for any man’s pleasure: therefore he propounds himself for an example, and that in a matter in some degree necessary. If, says he, you allege for yourselves that you are free, and therefore will use your liberty: am not I also free, seeing I am an Apostle? Yet I for the benefit of others forbear the use of my Christian liberty in things that more nearly concern me, and may seem in some degree necessary; and will not you forgo yours in matters of less moment and merely indifferent, rather than offend your weak brethren?

{have I not seen Jesus Christ our Lord?} Though St. Paul conversed not with Christ while he lived upon earth, yet was he as well an eyewitness of Christ, as the rest of the Apostles, for he saw him after the resurrection, as we read, Act. 22.18. and 1 Cor. 15.8. yet will it not hence follow, that Christ was at the same time at the right hand of his Father in heaven, and upon earth or near the earth where Paul saw him, as our adversaries would infer. For either St. Paul saw Christ in a vision, or if without a vision with his corporal eyes, as did St. Steven, Act. 7.56. his eyes were strengthened and elevated above nature to discern Christ so far distant.

V. 2. {be not} Gr. am not.

{for the seal of mine Apostleship} Your conversion by my ministry is as it were a seal to confirm the truth of my apostolical mission; whatsoever belongs to an Apostle I have exhibited amongst you both by my powerful ministry, and the signs and wonders which God has wrought by me.

V. 3. {answer} Gr. apologie.

{examine} Gr. question.

V. 5. {to lead about a sister a wife} Or, woman. May not I carry about with me in my peregrinations a Christian sister being my wife, and put the Churches to the charge of me and my family, sith I am employed by them and for them? Or as, might not I have a deaconess, a Christian sister allowed by the Church to attend on me, as other of the Apostles have had? Clemens Alexandrinus Strom. lib. 3. is for this last interpretation; non ut uxores, inquit, sed ut sorores circumducebant mulieres: and Zacharias Chrysopolitanus out of Beda adds, that it was the custom of the Jews, that the richer sort of the Christian women converted, contributed to the maintenance of their teachers, and followed them, as some followed Christ, and ministered to him of their substance, Luke 8.2. hoc tamen quia scandalum facere poterat, in nationibus Paulus abjecisse se memorat; yet because the Apostle conceived this might give some kind of scandal to the Gentiles, or at least seem burdensome unto them, he accepted not of this their benevolence, though otherwise he might.

V. 6. {have not we power to forbear working} That is, may the other Apostles eat and drink upon the expense of the Church, and keep their wives also and family by some stipend or gift offered unto them by their children, whom they beget in the Gospel, and must I only and Barnabas not live but by the works of our hands?

V. 7. {Who goeth a warfare} That he may not seem to reprove the Apostles who were maintained by the Church, he shows that it was just and lawful for them to live as they did of the Church’s allowance, by an argument of comparison, seeing soldiers live by their wages, and husbandmen by the fruit of their labors, and shepherds of that which comes of the flock.

V. 8. {Say I these things as a man} Gr. according to man. Have I no better ground than the common custom of men? Does not God in Scripture warrant what I say?

V. 9. {thou shalt not muzzle, &c.} See Deut. 25.4.

{Doth God take care for Oxen} It is certain, that the care and providence of God extends to the beasts of the field, Psal. 147.9. Psal. 36.6. Jon. 4.11. and to the fowl of heaven, for he feeds the young ravens that call upon him, and a sparrow is not sold in the market, nor falls to the ground without him, Mat. 10.29. The Apostle’s meaning therefore is not simply God has no regard of oxen, or any brute beast: for as the Psalmist teaches, He preserveth both man and beast; but the sense is, God’s end and drift in making that law was not to provide for oxen, but he had a farther intention therein: thus Manahim Riminensis, a learned Jew, upon those words of the law, Thou shalt not take the damme with their young, says, It was not the intention of the lawgiver to spare sheep, but to teach men mercy and compassion; quod de ovibus præcepit, id propter homines fecit: so may we say here, and the Apostle says as much in effect, quod de bobus præcepit, id propter homines fecit.

V. 11. {if we have sown, &c.} See Rom. 15.27.

V. 13. {Do ye not know, &c.} See Num. 18.20. Deut. 10.9. and 18.1.

{live} Or, feed.

{are partakers with the altar} In dividing the sacrifice, and taking part of it themselves for their necessary sustenance.

V. 14. {that they which preach, &c.} See Gal. 6.6. 1 Tim. 5.17.

V. 15. {Neither have I written these things} He takes away occasion of suspicion that it might not be thought he wrote this as though he challenged his wages that was not paid him; Nay, says he, I had rather die, than abuse my right and liberty, that the false Apostles might take any advantage thereby: Or rather than not continue my purpose to preach the Gospel freely: for I am bound to preach the Gospel, seeing that the Lord has enjoined me this office; and if I had rather that the Gospel should be evil spoken of, than I should not require my stipend, then would it appear that I took these pains, not so much for the Gospel sake, as mine own gain and advantage.

{better for me to die} Gr. good for me rather to die.

V. 16. {though I preach} Gr. If I preach.

V. 22. {I am made all things to all men} Gr. have been made. In matters that are indifferent, which may be done, or not done with a good conscience, I have changed myself into all fashions, to comport with all, that I might win some at least of all sorts. St. Augustine in his book de Mendac. cont. Consent. 12. & ep. 19. very well illustrates this text: the Apostle says, I am become all unto all men, non mentientis astu, sed compatientis affectu, not by the deceit of dissimulation, but by the affection of compassion; for a man becomes as he to whose infirmity he condescends when he supports and relieves him with such mercy as himself would desire if he were in the same case: he does therefore as he, non quia fallit illum, sed quia se cogitat illum.

V. 25. {And} Gr. But.

{every man that striveth for the mastery,} He brings in another cause of the mischief above mentioned, to wit, that they were given to gluttony; for there were solemn banquets of sacrifices, and the riot of the priest was exceeding great in them: therefore it was hard for them which were accustomed to riotousness, especially when they pretended the liberty of the Gospel, to be restrained from those banquets. For this cause the Apostle calls them by an apt similitude, and also by his own example to sobriety and mortification of the flesh, showing that they could not be fit to run, or wrestle, as the games of Isthmos were, which pampered up their bodies.

{temperate in all things} He uses a most exquisite diet. The Greek word also will bear this construction; he patiently endures all things, to wit, pains and blows; and shall not we endure much more, and use all kind of abstinence, that we may obtain the high prize of our calling, which is an incorruptible crown of glory?

V. 26. {not as uncertainly} Not as an uncertain goal or mark; or the Greek ἀδήλως, may be thus rendered, I so run, not as a man who sensibly gets no ground, or cannot be perceived to outstrip him with whom he runs in the race.

{so fight I, not as one that beateth the air} I make not a flourish only like a fencer, but I fight in earnest: or, I fight not as one who has no enemy to fight withal; for I have an enemy which I labor to subdue, to wit, the old man which strives against the Spirit.

V. 27. {But I keep under my body} By mortifying of my carnal lusts and affections, and by all other exercises of piety, I subdue my flesh to the obedience and discipline of the Spirit of God, as also to patience and constancy in all afflictions, and to such nimbleness and readiness, as is requisite to this spiritual combat.

{I myself should be a castaway} Gr. reprovable, or, unapproved. The word signifies not a reprobate, and if he were uncertain of his election, or of obtaining the prize; for the contrary appears, Rom. 8.33. and 2 Tim. 4.7,8. but reprovable or faulty, ἀδόκιμος, is a metaphor either taken from those who try metals, and cast away that which is drossy: or he goes on in his former metaphor of those who proved masteries, and has regard to those times, where there were certain colleges or academies like our artillery gardens for exercise of arms, where the novices that submitted not themselves to the rigor of their discipline, or were found tardy in their trials, or of pursy or unwieldy bodies, were cashiered again by their masters: therefore here the word ἀδόκιμος signifies not to be cast for ever out of God’s favor, but to be rejected either as base and refuse ore or dross: or to be cast out of their society, and company, who wrestled or ran for the prize.

CHAPTER 10

Vers. 1. {Moreover} Gr. Tec. For.

{Moreover brethren, &c.} He sets out that which before he had said, laying before them an example of the horrible judgment of God against them, which had in effect the self-same pledges of the same adoption and salvation that we have; and yet notwithstanding when they gave themselves to idol feasts perished in the wilderness, being manifoldly and fearfully punished. Now besides that these things are fitly spoken against them who frequented idol feasts, the same also seem to be urged to this end and purpose, because many men are thus minded, that those things are not of so great weight, that God will be angry with them, if they use them so, that they frequent Christian assemblies, and be baptized, and receive the communion, and confess Christ.

{under the cloud} See Exod. 13.21. Num. 9.18.

{passed through the sea} Exod. 14.22.

V. 2. {And were all baptized unto Moses} Or, into. The meaning is, as the deliverance out of Egypt was a figure of the redemption by Christ; and the wandering in the wilderness represented the life of the faithful in this world, and the land of Canaan was a shadow of the kingdom of heaven: so the passage through the Red Sea was a holy figure answering baptism, and the manna, together with the water springing out of the rock, the blessed supper; (whence it appears that the fathers did enjoy the same spiritual benefit which the Christian Church does) and yet notwithstanding this, many of them were punished, rooted out, and rejected of God for their sins; so likewise Christians ought to stand in fear of the like judgments, in case they profane their profession with the like transgressions. See Heb. 4.2. 1 Pet. 3.21. For the phrase baptized unto Moses, though the Jews were not dipped in the Red Sea, nor for ought we read washed with the rain water of that cloud: yet because the water in the cloud and the sea resembled the element in our baptism; and it is not unlike that they were sprinkled with the one and the other; but especially because they were that unto them in type, which baptism is unto us in truth, the Apostle says by an analogy they were baptized unto Moses. The preposition in the original may carry a double sense; either all were baptized even unto Moses, Moses himself being not accepted. Or, all were baptized in Moses, because Moses was a typical mediator, and they were typically baptized in him: or they were baptized in Moses, (that is) in confirmation of the promises of grace preached and administered by Moses, and under that form ordained of God by him, as we read, Act. 19.3. They were baptized in, or unto John’s Baptisme, that is, in the doctrine of John which was confirmed by his baptism.

V. 3. {did eat the same spiritual meat} See Exod. 16.15. Though the pronoun αὐτὸ, be not in the addition by Tecla, yet it appears by all other ancient copies, and the commentaries of Augustine and Chrysostome upon this text, that it ought to be added, and that our reading is the true, all did eat the same spiritual meat, the same not only with themselves, but with us Christians also, (for the Apostle’s argument here enforces that sense) though not in the outward signs or symbols, yet in the things signified by them. The manna indeed and the water which issued out of the rock, were in respect of their substance corporal meats and drinks, yet in regard of their sacramental and spiritual signification the Apostle calls them spiritual meat and drink. For so they were to the believers, who by faith in the eating and drinking of them, laid hold upon Christ’s body and blood, the true spiritual food of our souls.

V. 4. {spiritual drink} See Exod. 17.6. Num. 20.11.

{For they drank of that spiritual Rock} That is, the water which issued out of the rock, Exod. 7.6. a most lively image of Christ, who being smitten of his Father (as the rock was by Moses) at his death and suffering, streamed forth the true water of life and spiritual drink to all his Church, Joh. 4.14. Isa. 55.1.

{that followed them} Or, went with them. By the rock he means by a figure the waters which followed from thence in several streams and several rivulets, running in the wilderness along the way of the people’s passage.

{and that Rock was Christ} Not indeed by any substantial and material being, but only figurative and sacramental, which by virtue of the institution and covenant of God has joined with it the real, but spiritual enjoying of Christ. Some will have the meaning to be not the rock was Christ, that is, a type of Christ, as the bread and wine in the Lord’s supper are called the body and blood of Christ, because they are a sign and seal thereof, but Christ was the rock that followed them: but this interpretation is not only against the grammatical construction of the words, but repugnant also to the truth of the story, seeing that all the Israelites drank not out of Christ, because many of them believed not, and God had no pleasure at all in them, vers. 5. and Heb. 4.2.

V. 5. {But with many of} Gr. in many of.

{were overthrown, &c.} See Num. 26.65.

V. 6. {our examples} Gr. our figures, or, our types. Some read figures, which signified our sacrament, for circumcision was to the Jews a seal of righteousness, and a type of baptism to us, and so the lamb of the other sacrament; but the words following require rather that we translate it, examples; for the meaning of the Apostle is, That God set the punishment of those Israelites, as a glass or image before us, that we in them might see what we were to look for, if we sin as they did.

{as they also lusted} See Num. 11.4. Psal. 106.14.

V. 7. {The people sat down to eat and drink, &c.} See Exod. 32.6.

V. 8. {fell in one day three and twenty thousand} See Num. 25.9. That is, about three and twenty thousand, for there were three and twenty thousand slain, and many others executed. See Notes on Num. 25.4. Now although there being twenty four thousand slain, the Apostle might truly say, three and twenty thousand, because the lesser number is included in the greater; yet it may be that in the first copy τέσσαρες, was written τρίς, by an abbreviation, which the transcriber mistook for τρεῖς, signifying three.

V. 9. {Neither let us tempt Christ} Gr. Tec. tempt God. To tempt Christ, is to provoke him to a combat, as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness. In the edition of Tecla it is, tempted God, which is more easily to be understood, because Christ was not then come in the flesh; yet our reading may stand, because they tempted the Son of God, who in the fullness of time took our nature upon him, and was called Christ; as the rock is said to be Christ; and so Christ himself speaks, Joh. 8.58. Before Abraham was, I am.

{and were destroyed of Serpents} See Num. 21.6.

V. 10. {were destroyed of the destroyer} See Num. 14.37.

V. 11. {happened unto them for examples} Gr. Tec. fell out to them typically.

{ensamples} Or, types.

{admonition} Or, instruction.

{ends of the world are come} This our age is called the end, because it is the shutting up of all ages, it is as it were the bottom and lees, the remnant and refuse of time.

V. 13. {temptation} By temptation he means affliction, as the word is taken, Jam. 1.2. 1 Pet. 1.6. Ye rejoyce greatly, though now for a season, if need be, you be in heavinesse through manifold temptations, that the tryal of your faith being much more precious than of gold tryed with fire, might be found unto praise and honour.

{common to man} Or, incident to man. That is, such as usually befalls men, even God’s dearest children, or such as may be borne by man in this life especially, assisted by God’s grace, which is always sufficient for God’s children. It may signify also moderate afflictions, as 2 Sam. 7.17. I will chasten him with the rod of men, that is, moderately and with compassion; for it follows, vers. 15. but my mercy shall not depart away from him.

{also make a way to escape} Or, give an issue.

V. 16. {The cup of blessing which we bless} The word εὐλογεῖν, signifies both to bless and give thanks, yet in this place it must rather be rendered bless than give thanks, seeing it cannot be said, that we give thanks to the cup, but we may be said to bless the cup when we consecrate it in the Church, to serve for the sacramental use of the Lord’s supper, by solemn prayer and thanksgiving; this kind of separating it from the common use, and dedicating it to an holy, may be termed the blessing it, as the word blessing is used, Gen. 2.3. Exod. 20.11. where it is said, that God blessed and hallowed the seventh day, by separating it from other common days, and appointing it for a peculiar use.

{communion of the blood of Christ} The sacrament thereof accompanied with the effect and spiritual reality, by the operation of the holy Ghost: or a sign and pledge of the spiritual communion which we have together, who by faith participate the body and blood of Christ, as it is said, that the Israelites communicated with the altar, and those that did eat things sacrificed to devils, are said to communicate with devils.

V. 18. {after the flesh} Or, according to the flesh.

V. 19. {that the idol is any thing} The Apostle may seem to allude to 1 Sam. 12.21. where the idol is called Thohu, that is, nothing; whereupon the words of Jonathas are, Worship not idols, quia nihil sunt, they are nothing, they can do you no good, or, are worth nothing. The meaning of the Apostle is, as I showed before, that the idol has no force in it to sanctify or profane the meat, neither is that which is sacrificed to idols any thing, that is, the offering the meat to the idol, does nothing to the meat itself, or makes it unclean, or unholy.

V. 20. {the things which the Gentiles sacrifice, &c.} See Deut. 32.17. Psal. 106.37.

{fellowship with devils} Have any thing to do with them, or enter into that society which is begun in their name.

V. 21. {cup of devils} The heathen and profane people were wont to shut up and make an end of their feasts which they kept to the honor of their gods, in offering meat-offerings in dishes, and drink-offerings in cups: these cups the Apostle calls the cups of devils.

{ye cannot be partakers} That is, you may not be partakers, for possumus quod jure possumus; or, you cannot be partakers of both, but that you will provoke the wrath of God against you; as it follows in the next verse.

V. 23. {for me} Gr. to me.

{are not expedient} Gr. profit me.

{for me} Gr. to me.

V. 25. {Whatsoever is sold in the shambles} Here the Apostle permits, that all things that are brought to the market, may serve us for food, notwithstanding that it happened oftentimes that some of the same meat which had been offered unto idols, was brought to market afterwards, when namely it had not been eaten up in their idol feasts, but carried away whole; now being brought to market or shambles again, the idol was no more honored by it, but it was taken for common meat.

V. 26. {For the earth is the Lord's, and the fulness thereof} See Deut. 10.14. Psal. 24.1.

V. 29. {for why is my liberty judged} If I may through God’s benefit eat this or that meat, why should I through my fault cause that benefit of God to turn to my blame? Or knowing by the Word of God that it is left free to me to eat or not eat, why should I subject the judgment of my own conscience to that of another and weaker one, so far as to suffer myself to be traduced? It suffices for me, that for their sakes I do refrain feeding on such and such viands at this time, and yet conserve the liberty in my mind at other times, and elsewhere to eat of all with thanksgiving.

V. 30. {grace} Or, thanksgiving.

V. 31. {whether therefore ye eat or drink, &c.} See Col. 3.17.

V. 32. {Give none offence, neither to the Jews, nor Gentiles} Gr. Be ye unoffensive to Jews and Gentiles.

{Give none offence, &c.} See 2 Cor. 6.3. Under these three sorts he comprehends all men which were then either Jews, or Paynims, or Christians, of whom we must beware, not to scandalize any by the use of our liberty, especially if they be such of whom we may conceive hope, that they may be won by us.

{Gentiles} Gr. Greeks.

CHAPTER 11

Vers. 1. {Followers} Or, Imitators.

V. 2. {Now I praise you} Going about to reprehend certain disorders in the Church of Corinth, he begins notwithstanding with a general praise of them; which is the method of the Spirit in the epistles sent to the seven Churches of Asia, Apoc. 2.2,9,13,19. & 3.1,8,15. and Lactantius prescribes it as a rule to all discreet pastors, that they should after the manner of physicians anoint the brim of the cup with honey, in which they minister to the patient a bitter potion: circumlinatur poculum cœlestis sapientiæ melle, &c.

{and keep the Ordinances} By the word παραδόσεις in the original, which signifies traditions, he means not any unwritten verities concerning matters of faith, such as our Romish adversaries would force upon the text; but particular ordinances of comeliness, and good order, which belong to ecclesiastical policy, which afterwards were called canons.

V. 3. {the head of every man is Christ} See Ephes. 5.23. He sets down God in Christ our mediator, for the end and mark, not only of doctrine, but also of ecclesiastical comeliness: thus applying it to the question proposed touching the comely apparel both of men and women in public assemblies, he declares, that the woman is a degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him, for the preeminence of the sex. The man is the woman’s head, that is, has a preeminence above her, as the head has above the members, Christ is the head of the man, in as much as he is the first begotten among many brethren; God is Christ’s head, in that Christ is our mediator.

V. 5. {Every woman that prayeth or prophesieth} Either the Apostle speaks of such women as had an extraordinary gift of prayer and prophecy, such were Anna, Luk. 2.38. and Mary the mother of the Lord, Luke 1.46. and the four daughters of Philip, Act. 21.9. or else he means such women who joined with the assemblies in their praying and prophesying, non oris clarâ voce, sed mentis tacitâ cogitatione, not with open and loud speech, for that the Apostle forbids that any woman should speak in the Church, but with the intention of the mind and thoughts.

V. 7. {he is the image and glory of God} See Gen. 1.26. Here man is said to be the image and glory of God in regard of the rule which God gave him over the creatures. This image shines most brightly in the man, who is immediately the image of God; but more obscurely in the woman, who is the image of the man. If it be objected, that the woman as well as the man was created according to God’s image, Gen. 1.27. and consequently, that she as well as he is the image and glory of God; it may be answered, that a woman may be considered, either according to her specifical nature in which she agrees with man, and in that regard she was created according to the image of God in holiness and righteousness; or according unto her sex as she was Adam’s wife, and subject to him, and in that regard she bears not the image of God; for subjection is not the image of God, but rule.

V. 8. {For the man is not of the woman} The Apostle has reference to the original and creation of man at the first, which was of the earth, not of the woman; whereas the woman was made of man, to wit, of his rib. Here then the man has some preeminence above the woman, that though now as women are of men, so men also of women in the common course of generation; yet originally and at the first, man was not of the woman, but the woman of the man.

V. 9. {Neither was the man created for the woman} See Gen. 2.23. The man was not created to this end that he should serve the woman as his superior, but on the contrary, the woman to serve, obey, and to be an helper to the man, Gen. 2.18. Howbeit in some sense, the man may be said to be created for the woman, to protect her from wrong, and instruct her, and direct in the way to eternal salvation, 1 Cor. 14.35.

V. 10. {power on her head} That is, a veil or covering, in token of her husband’s power and authority over her; or a kind of warrant or pass to go abroad with credit and honesty: for there was no necessity of veiling or covering their head within doors, but if they went abroad without their veil, they were counted light and wanderers, like unto runaway servants, or soldiers, that have no pass to show from their masters or captains. In which regard Rebecca, Gen. 24.65. when she lighted off her camel, and her servant told her that it was his master Isaac that was walking in the field to meet her, she took a veil and covered herself; for lust, as Clemens Alexandrinus teaches, Pedag. l. 3. δι’ ὀφθαλμῶν τοξοβολίζεται, casts darts as it were from the eyes; and as Tertullian elegantly expresses it, virgins fly to their veil, as the buckler of their chastity; which though it seem but a weak fence, yet it is strong enough to bear off the fiery darts of unchaste glances from youth; Virginitas semper timida oculos fugit, confugit ad velamen capitis, quasi ad galeam contra ictus tentationum, contra jacula scandalorum, contra suspiciones & susurros: Tertul. de veland. virgini.

{Because of the Angels} Some by the Angels understand the pastors of the congregations, who are termed Angels, Mal. 2.7. and Rev. 1.20. and that the Apostle draws his reason to enforce women’s modest carriage from the reverend respect the woman ought to show, especially in the Church, to these Angels of the Churches. Others take Angels here in the proper sense for the celestial spirits, which always attend upon Christ her head, and are present in the congregation of the faithful, and are offended at all disorders and uncomeliness which may be used there. The women therefore should behave themselves more modestly in the Church, out of a regard of these spirits that they grieve them not. What though the men were well enough contented that women should go uncovered in the Church, and the husband out of indulgence allowed their wives this slight usurping of the mark of preeminence belonging unto them; yet the Apostle answers, that the Angels who are perpetual guardians of the Churches, and assist in the congregations, are offended at it. Some will have this to be spoken by way of aggravation, that if women should cast off their veil in the Church, and usurp dominion there, turpitudinem suam Angelis conspicuam facerent, they should discover their shame and immodesty, not only before men, but before Angels: with whom S. Chrysostom and Theophylact accord, εἰ τοὺς ἄνδρας παραφρονεῖς τοὺς ἀγγέλους αἰδέσθητι. Others conceive it to be spoken not by way of aggravation, but by way of exhortation drawn from the example of the Angels, who have a special care to observe and reverence Christ their head; and therefore as they in token of their subjection to their head, with two of their wings covered their face, Esa. 6.2. so women in token of their subjection to their heads, their husbands, should cover their heads and faces with a veil. In this both Jews and Christians agree, that the Angels are present at divine exercises in the Church, and are eyewitnesses of our carriage there; for so we read in Seder Tephilloth, Domine Deus noster, coronam dant tibi, hoc est, celebrant te Angeli, turba illa superna, cum populo tuo Israel hinc infernè congregato, omnesque simul ter tibi à propheta tuo dictum ingeminant & inclamant, Sanctus, sanctus, sanctus.

V. 11. {Nevertheless, neither is the man without the woman} A digression which the Apostle uses, lest that which he spoke of the superiority of men, or lower degree of women, in consideration of the polity of the Church, should be so taken, as though there were no measure of this inequality, therefore he teaches, that men have in such sort the preeminence that yet God made them not alone, but women also, and that woman was so made of man, that men also are born by the means of women, and they both have an equal share in Christ, Tit. 3.28. And this ought to put them in mind to observe the degree of each sex in such sort, that mutual conjunction may be cherished.

V. 15. {covering} Or, veil.

V. 16. {if any man seem to be contentious, we have no such custom} Either the meaning is, We have no such custom for women to pray uncovered; or we have no such custom for the Churches of God to contend about matters of this nature, but willingly and cheerfully to obey those that have the oversight of us in the Lord.

V. 17. {Now in this that I declare unto you, I praise you not} Gr. Tec. now this I declare unto you, not praising.

V. 18. {that there be divisions among} Or, schisms. To celebrate the Lord’s supper aright, it is requisite that there be not only consent of doctrine, but also of discipline and affections, that it be not profaned.

V. 19. {there must be also heresies} It is unavoidable, by reason of Satan’s malice, and man’s corruption, as also by the just judgment and wisest counsel of God, who draws light out of darkness; and according to the frequent predictions of the Spirit, Mat. 13.7. Heresy is a contention arising about doctrine, when some do obstinately urge or receive any error, fighting against the fundamentals of the saving doctrine, in so much that heresy is far worse and more hurtful than schism or divisions; and herewithal the Apostle shows the reason that made him believe there were divisions among them, for that a worse evil is found amongst them, viz. heresy, which the Apostle describes and confutes afterwards, 1 Cor. 15.

{heresies} Or, sects.

{which are approved} That is, those that in the trials of divisions and heresies remain constant to the unity of the Church, and to the sincere doctrine thereof, and thereby show themselves like pure and precious gold, which abides in the trial of the fire.

{may be made manifest} When the Church is at peace, without schisms or heresies, then all that make public profession of religion, are held for sound and upright; but when divisions and heresies arise, then it appears fully who cleave to the truth, and stand fast to the unity of the Church. Thus S. Cyprian speaks; The chaff may be distinguished from the wheat, leves paleæ vento jactantur, they are but as chaff, who are blown away with the wind, the wheat remains still in the floor of the Church.

V. 20. {into one place} Or, to the same end.

{this is not to eat the Lord's Supper} Or, ye cannot eat. When you meet after such a disordered manner, as is expressed afterwards; excluding the poor from your company, and eating every one by himself, and not tarrying at all till others come; this is not to eat the Lord’s supper; that is, to celebrate it aright, as you ought. By the Lord’s supper he means not the Agapæ or love-feasts anciently used in the Church, but for abuse afterwards taken away; but the celebration of the holy Eucharist, the banquet wherein we are fed with the body and blood of Christ, as S. Augustine in his 118. epistle, and S. Cyprian in his tract de Cœnâ Domini rightly expound the text; He calls it a supper in relation to the time in which it was first instituted; to wit, at evening; or as the Apostle has it, Vers. 23. The same night that the Lord was betrayed; and he calls it Dominica, or the Lord’s supper, partly because it is kept in memory of him, partly because it was instituted by him.

V. 22. {or despise ye the Church of God, and shame, &c.} Despise you the poor, who are part of the Church of God, and shame you them, by excluding them out of your company for their poverty’s sake? Sith God admits them into his family, and bids them to his heavenly banquet, you ought not to exclude them from your feasts.

{them that have not} Or, them that are poor.

V. 23. {For I have received of the Lord} Because those abuses are contrary to the Lord’s institution, who ordained his holy supper for a sacrament of his body and blood, and for a bond of union, not for a bodily repast, much less for an occasion of strife and debate, whereunto you apply it and turn it: therefore I cannot commend you, but must blame you for such your carriage at your meetings. The only way to reform any abuses in the Church, is to have recourse to the Word of God, and first institution. That which I received of the Lord, says the Apostle, It may be demanded, when, and how the Apostle received it from the Lord, sith he conversed not with Christ while he lived upon earth, as the Apostles and Evangelists did, who received the doctrine of the sacrament from the Lord’s own mouth. We answer out of S. Paul himself, Gal. 1.2. That after Christ’s ascension, he received by special revelation, which the Lord Jesus Christ vouchsafed to impart unto him, either when he was wrapped up into the third heaven, or when Christ appeared unto him at his first conversion; but whether then or at any other time Christ revealed this mystery unto him, this is certain, that he received it immediately from Christ. For he expressly affirms, that he preached not the Gospel after men, nor received it of man, nor was taught by man, but by Jesus Christ.

{that which also I delivered unto you} As the words which the Father spoke of the Son, This is my beloved Son in whom I am well pleased, are related not only by the three Evangelists, Matthew, Mark, and Luke, but also by S. Peter in his epistle, 2 Pet. 1.17. for the necessity of the doctrine, and excellency of the mystery contained in them: so for the like reason, it pleased God that the institution of the Lord’s supper should not only be recorded by the three Evangelists above-named, but also here most accurately and exactly delivered by the Apostle. For all Churches must take the true keeping of the Lord’s supper out of the institution of it. The parts whereof are these, touching the pastors, to show forth the Lord’s death by preaching his Word, to bless the bread and wine, by calling upon the name of God, and together with prayers to declare the institution thereof, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving: and touching the communicants, that every one examine himself, that is to say, prove both his knowledge, and faith, and repentance; and lastly, to take the bread at the minister’s hand, and eat it, and to drink the wine, and to give God thanks.

V. 24. {And when he had given thanks} See Matth. 26.26. Mark. 14.22. Luk. 22.19.

{Broken for you} The word broken, notes out unto us Christ his manner of death: for though his legs were not broken, as the thieves were, because he was the Paschal Lamb, of which no bone was to be broken; yet was his body very sorely tormented, torn, and bruised, Isa. 53.5,10.

{in remembrance of me} Or, for a remembrance.

V. 25. {This cup is the New Testament} As the bread is not the very body of Christ, but a sacrament thereof: so neither is the cup the New Testament or covenant, but a sign and seal thereof: as the covenant of God is renewed with his elect, and ratified by his death, and passion, so it is also sealed to every faithful Christian, by the cup of the Lord.

{in my blood} By the cup is understood (as all grant) that which is contained in the cup, by an usual Synecdoche continentis pro contento, which must needs be wine and not blood. For the Apostle here says, that the cup is the New Testament in Christ’s blood, that is, the wine contained in it, is a sign and seal of the new Testament confirmed by Christ’s blood which he shed upon the cross, as the Old Testament or covenant was confirmed by the effusion of the blood of beasts sacrificed sprinkled upon the people, Exod. 24.8.

V. 26. {ye do shew the Lord's death till he come} Or, shew ye, or declare. The death of the Lord must be showed or made known in the Lord’s supper, both by the ministers of the Word, who in the ministration thereof must instruct the people, that the bread broken, and the wine poured out, are the signs of the bitter death of Christ on the cross, and seals of the benefits thereby purchased to ourselves: as also by the communicants, who ought to consider in their hearts, to declare and to profess with thankfulness, that the Lord Jesus died for them, to redeem them from eternal death, and to make them blessed and happy for ever. Till he come to judge the quick and the dead. For even as the sacraments of the Old Testament continued until the first coming of Christ in the flesh; so shall the sacraments of the New Testament continue till his second coming in glory.

V. 27. {and drink this cup of the Lord, &c.} Gr. or drink. That is, otherwise than it is meet such mysteries should be handled. He receives unworthily, who receives without such a disposition of mind, and special preparation which is requisite for the partaking of so worthy a sacrament: or they who receive it not with that reverence and devotion as they ought.

{shall be guilty of the body and blood} For having violated Christ’s institution, and by his irreverent behavior having profaned the remembrance of Christ’s death, and for vilifying the signs and pledges of the body and blood of Christ. For the indignity that is offered unto the seal of the King, is accounted as done unto the King’s own person. The phrase of the Apostle implies, that they who unworthily handle these holy mysteries are guilty before God as well as Judas, who betrayed the body of our Savior; or the Jews, who bound his hands, and spit upon his face; or the soldiers who spilt his blood.

{of the Lord} Gr. Tec. of Christ.

V. 28. {examine himself} Both concerning his spiritual state in general; whether he be a true member of Christ’s mystical body. For none but such may eat his body, and drink his blood. And in special, whether he be a fit guest for so holy and heavenly a table, whether he truly repent him of his sins, have a lively faith in Christ, be in charity with his neighbors, and is endued with a competent measure of knowledge to discern this heavenly food from other meat. This examination of a man’s self, is of necessity required in all that intend to receive the communion, and therefore they ought not to be admitted to it, which cannot examine themselves as children, idiots, and madmen, and all such as either have no knowledge of Christ, or no competent measure thereof, though they profess the Christian religion.

{eat of that bread, and drink of that cup} The sacrament must be received in both kinds, both because Christ so instituted it, and to receive it otherwise is a violation of Christ’s order; and as Gelasius confesses, de consecrat. dist. 2. grand sacrilege (Divisio unius ejusdemque mysterii sine grandi sacrilegio non potest provenire:) as also because if we receive but in one kind in bread only, after the Romish manner, we show not forth the death of Christ, nor celebrate a supper, nor make an entire refection, to which drink as well as bread is requisite.

V. 29. {damnation to himself} Or, judgment. This may be understood either of eternal punishment, in respect of hypocrites; or of temporal corrections, in regard of the faithful, who oft neglect their duty herein; and receive not so worthily as they ought, as is declared in the next verse.

{not discerning the Lord's body} Showing no more reverence at the communion of the body of Christ, than he would do at his ordinary supper: putting no difference between the bread of the Lord’s supper, which is an holy sign and sacrament of the Lord’s body, and between ordinary food, participating thereof without any precedent preparation, or present devotion.

V. 30. {For this cause, &c.} The profaning the body and blood of the Lord, by unworthily receiving the holy mysteries, is sharply punished by him, by visiting such with sickness, and sometimes inflicting corporal death: therefore such a mischief ought diligently to be prevented by judging and correcting of a man’s self.

V. 31. {For if we would judge ourselves} If we would examine our own conscience, and condemn ourselves for our sins. And here the Apostle changes the third person into the first, and in modesty joins himself with the rest of his brethren, intimating that neither himself, nor any other is free from God’s fatherly correction, and implying that he delivers a general doctrine belonging to all the faithful, to prevent God’s judgment by fore-judging themselves.

V. 32. {we are chastened of the Lord} Sickness and other scourges of God, which are punishments to the wicked, inflicted upon them for their sins, are fatherly chastisements of God’s children for their instruction and amendment, παθήματα μαθήματα, nocumenta documenta.

CHAPTER 12

Vers. 1. {Now concerning spiritual gifts} Here he enters into a reproof of the Corinthians for their abuse of spiritual gifts. For they that excelled in them, bragged ambitiously of them, and so robbed God of the praise of his gifts; and having no consideration of their brethren’s benefit, used them to vain ostentation, and so robbed the Church of the use of those gifts. On the other side, the inferior sort envied the better, and went about to make a departure from them, and rent in the Church: so that all that body was as it were scattered and torn in pieces. So then he going about to remedy this abuse, wills them first to consider diligently that they have not these gifts of themselves, but from the free grace and liberality of God, to whose glory they ought to refer them. Of this he would not have them ignorant to what purpose those gifts were given unto them.

V. 2. {ye were Gentiles} Gr. Tec. when ye.

{carried away} Gr. ye were carried.

{dumb idols} Though the devil sometimes spoke in and by the idol, yet the idols themselves, as the Prophet David truly affirms of them, Psal. 115.5. had mouthes and spake not; the workmen who made the mouths, could not give them speech. This therefore is spoken by way of aggravation, to show what an absurd thing idolatry is, which as Lactantius observes, so besots men, ut adorent insensibilia qui sentiunt, irrationalia qui sapiunt, &c. That reasonable men worship unreasonable creatures, sensible men adore senseless stocks, they who can speak, call upon dumb images and pictures.

V. 3. {calleth Jesus accursed} Gr. saith Jesus is. Or, anathema. Or, make anathema, or, count him as an execrable thing, Esa. 30.22. To curse him in whom all the kindreds of the earth are blessed, can proceed from no other than from the accursed and damned spirit the devil himself. In this speech the Apostle either brands the priests and false prophets of the Gentiles, or the Jews who pretended to the gifts of the Spirit, and by sorcery and witchcraft uttered strange prophecies, and did seeming wonders, yet both joined in cursing Christ, as the blasphemous Jews do at this day.

{Jesus is the Lord, but &c.} By the Lord, either the Apostle means Jehovah the essential name of God, which the Seventy in the translation of the Old Testament express by κύριος, the word here used: or the Lord who has bought and redeemed us. And most true it is, that no man out of sincere affection and true faith can profess that Christ is the Lord in either of these senses, but by the instinct of the holy Ghost.

V. 4. {There are diversities of gifts} See Rom. 12.4, &c. The gifts are diverse, as the offices and functions in the Church are diverse: yet one and the self-same Spirit of God, is the giver of all those gifts, and that to one end, to wit, for the profit of all.

V. 5. {administrations} Or, ministeries.

V. 6. {diversities of operations} By operations here, he means miraculous works, in which the Spirit of God manifested his divine power.

V. 8. {the word of wisdom} Wisdom is a most excellent gift, very requisite not only for them which teach, but also for them that exhort and comfort.

{by the same Spirit} Gr. according to the same.

V. 9. {To another faith by the same Spirit} By faith he means not here the common faith of all Christians, but a special faith given to some, whereby they wrought miracles, of which the Apostle speaks, Chapter 13. If I had all faith; so that I could remove mountains.

V. 10. {the working of miracles} The gift of healing spoken of in the former verse was miraculous, but here by ἐνεργήματα δυνάμεων, the Apostle means the greater workings of God’s mighty power, which passed and excelled among his miracles, as the delivery of the people of Israel by the hand of Moses, and that which he did by Elias against the priests of Baal, in sending down fire from heaven to consume the sacrifice, and licking up all the water, and that which he did by Peter in the matter of Ananias and Saphira, and such like.

V. 11. {But} Or, And.

V. 12. {so also is Christ} One body having many members, which though they are very diverse, and have different offices and operations, yet they all make but one body, not natural, but spiritual; not politic, but mystical.

V. 13. {For by one spirit are we all baptized into one body} Or, in one. By the two sacraments of the Christian Church, he proves the union of the faithful in one and the same mystical body, by the virtue of the holy Spirit, who alone does ratify both the one and the other sacrament; by baptism to unite them to Christ, and all of them together in Christ: by the holy communion, to animate and move that whole body, and to operate in all the members thereof, by diverse gifts and operations, to one and the same end, and for the common good and benefit of all. All the faithful, as members of the self-same body, have the same means of common generation by baptism, and nutrition by the holy Spirit. They are baptized into one body, that is, by baptism and the spiritual efficacy thereof we are incorporated into one body, the body of Christ, and we are made to drink into one Spirit, that is, by one quickening drink of the Lord’s blood, we are made partakers of his Spirit. And here though he mention but one sign in the Lord’s supper, to wit, wine in the cup, yet we are to understand the other sign of the bread also: but it seems that he uses this of the wine especially, in regard of the Spirit; because in the nourishment of our bodies, the wine or drink is that part of our aliment which does most breed and revive the spirits.

{Gentiles} Gr. Greeks.

{and have been all} Gr. Tec. and are all one body.

V. 15. {If the foot shall say} Now he builds his doctrine upon the foundation which he has laid, and first of all he speaks unto them which should have separated themselves from those whom they envied, because they had not such excellent gifts as they: this is all one, says he, as if the foot should say, that it were not of the body, because it is not the hand; or the ear, that it is not of the body, because it is not the eye, therefore all parts ought rather to defend the unity of the body, being coupled together to serve one the other.

V. 17. {If the whole body were an eye} Again, speaking to the same men, who were discontented at the meanness of their gifts in comparison of others, he shows them, that if that should come to pass which they desired, to wit, that all should be equal one to another, there would follow a destruction of the whole body, and consequently of themselves. For it could not be a body, unless it were made of many members knit together, and diverse one from the other. And that no man might find fault with this division as unequal, he adds, that God himself has coupled all these together, therefore all must remain coupled together, that the body may remain in safety.

V. 21. {And the eye cannot say unto the hand, &c.} Now on the other side, he speaks unto them who were endued with more excellent gifts, willing them not to despise the inferiors as unprofitable, nor as though they served for no use. For God, says he, has in such sort tempered this inequality, that the more excellent and beautiful members can in no wise lack the more abject, and such as we are ashamed of, and that they should have more care to see unto them and cover them, that by this means the necessity which is on both parts, might keep the whole body in peace and concord; that although if each member be considered apart, they are of diverse degrees and conditions, yet because they are joined together, they have a community both in commodities and discommodities.

V. 22. {seem to be more feeble} Of the smallest and vilest offices, who had least power, and therefore least accounted of among the rest.

V. 23. {bestow} Or, put on.

V. 25. {schism} Or, division.

{that the members should have the same care one for another} Should bestow their operations and offices to the preservation of the whole body.

V. 27. {and members in particular} Or, particularly. Or, in part. In the original word for word, it is members of a part, that is, members of this Church of Corinth, which is but a part of the Catholic Christian Church: for all the faithful wheresoever they are make the whole body: you Corinthians are not the whole body, but members only, neither all the members, but a part only of them. Or, each one for his part, and in his place.

V. 28. {God hath set some, &c.} See Ephes. 4.11.

{first apostles} The first and uppermost place is given to the Apostles, for that they were called unto that office immediately by Christ, without any intermediate human authority, Gal. 1.1. they had manifold preeminences above other doctors and pastors, they could not err in matter of doctrine, their commission was general to preach to all nations; they were endued with special power to work miracles, and punish the disobedient in an extraordinary manner.

{secondarily prophets} Those who by a special and extraordinary gift interpreted prophetical Scriptures to edification, exhortation, and consolation, 1 Cor. 14.3. Or those who foretold infallibly things to come, as Agabus, Act. 21.10. and the daughters of Philip the Evangelist, Act. 21.9. If it be objected, that the law and the prophets were but until John; the answer is easy, that Christ there speaks of such prophets, who foretold his coming in the flesh.

{thirdly teachers} That is, those which were ordinarily and orderly called to expound the Scriptures for the edification of the Church, and to maintain the truth against false teachers, Ephes. 4.11.

{after that miracles} As we call those justices which are to execute justice, so the Apostle calls here miracles, those who had power to work miracles, both in curing diseases that were simply incurable by natural means, and in inflicting miraculously fearful punishments upon those who opposed the truth, and lied to the holy Spirit, as Paul inflicted upon Elymas the sorcerer, and Peter upon Ananias and Saphyra.

{then the gifts of healings} The gift of healing may be distinguished from the gift of miracles mentioned before in this, that those who had the gift of healing only, could do no other miracles, but the other of whom the Apostle spoke before, wrought many other miracles, and they not only cured incurable diseases, but also raised the dead; whereas these only cured diseases, and for the most part such as were ordinary, yet they cured them not by ordinary means or medicines, but only with a word, or a touch, or the like.

{helps} Assistants to the principal officers of the Church, as deacons, who took care of the poor sick strangers, and orphans, and widows, &c.

{diversities of tongues} Or, kinds. Because the Corinthians were proud of this gift, to take down their crest, and abate their high conceit of themselves, in regard of this gift of the Spirit, it seems that he names it in the last place; it being as they used the matter of least use in the Church.

V. 29. {Workers} Or, powers.

V. 31. {But covet earnestly the, &c.} He teaches them that are ambitious an holy ambition to strive for the best gifts, and such as are most profitable in the Church, especially to contend to excel one another in love, which far surpasses all other gifts, as he proves in the ensuing chapter, and in that regard calls it a more excellent way.

CHAPTER 13

Vers. 1. {Tongues of men and of Angels} The Angels being spirits, Heb. 1.14. have no tongues properly as we have: this therefore must be understood either of the faculty of expressing their conceptions, one to another, which serves them to that use as our tongue does us: Or the Apostle has reference to the variety of tongues, which the Angels may or have used, when they have been sent to deliver messages to men of diverse nations and languages; and then the meaning is, if I could speak with as many tongues or languages as ever man or Angels spoke with: or else the Apostle has reference not so much to the variety of tongues, as to the gift of eloquence, and exquisite kind of speech; and then the meaning is, if I could speak like an Angel, that is, most exquisitely, most divinely, as Stephen is said to have had the look of an Angel, Act. 6.15. They saw his face, as it had been the face of an Angel, that is, with such shining beauty and luster as Angels have appeared with; and manna is said in the Psalm (78.25.) to be the food of Angels; that is, a most dainty food, fitter for Angels than for men; or, such as Angels, if they would taste any corporal food, would make choice of.

{as sounding brass} That is, instruments of metal, which make a great hideous noise, but without any pleasantness: or like a tinkling cymbal which yields a pleasant sound to the ear, but is of little use at all; or that gives an uncertain sound, without any distinction of notes, as those did who used the gift of tongues in the Church without an interpreter.

V. 2. {understand} Or, know.

{mysteries} Or, secrets.

{all faith} By faith he means the gift of doing miracles; of which faith our Savior speaks, Mtt. 17.20. If ye have faith as a grain of mustard-seed, you shall say to this mountain, Remove hence to another place, and it shall remove. For that faith may be severed from charity, but justifying faith cannot, which always works by love: so then all faith, that is, all degrees of miraculous faith.

{no charity} Gr. not charity.

V. 3. {to feed the poor, &c.} Though these seem to be most eminent acts, the former of our love to our brethren, the latter of our love to Christ and his Gospel; yet if they be done in vainglory, or we propound to ourselves in them any other end but God’s glory, and the good of our brother, they shall profit nothing to our salvation.

{to be burned} Gr. that I be burned.

{it profiteth me nothing} Gr. I am nothing benefited thereby.

V. 4. {Charity suffereth long} Here the Apostle sets forth the force and nature of charity, partly by a comparison of contraries, and partly by the effects of it, whereby the Corinthians may understand both how profitable it is in the Church, and how necessary; and also how far they were from it, and consequently how vainly, and without cause they were puffed up with other gifts, wanting this the chief of all.

{vaunteth not itself} Or, is not rash, or, doth nothing preposterously. The Greek word περπερεύεται, some derive from the Latin perperam, and then it is of a large signification, as if he had said, it does nothing inconsiderately, or amiss: others as Cornelius a Lapide, à Perperis fratribus procacissimis, and then it signifies, it does nothing scornfully, or vaingloriously. Hesychius a great master of the Greek tongue interprets περπερεύεται, μετὰ βλακείας ἐπαίρεται, that is, It does not insolently carry itself, or foolishly prefer itself above others; the interpreter of Sophocles expounded περπέρους, by κομψοὺς, and μεγαλαλᾶς, vainglorious talkers, and braggers of themselves. In the 15. canon of the second Council of Nice we read καλλωπισμὸς ἔχει περπερείας κατηγορίαν, over-spruceness in apparel; and in decking and trimming ourselves is called by the name of the vice here mentioned; whereby it appears, that the meaning of the Apostle is, that those who have charity do not vainly put forth themselves, nor carry themselves insolently nor scornfully towards others.

V. 5. {not behave itself unseemly} Or, nothing uncomely.

{nor easily provoked} Gr. not exasperated.

{thinketh no evil} Or, casteth, projecteth, resolveth, or reckoneth upon no evil. The word in the Greek, λογίζεται, may be diversely translated; either imputes no evil, or thinks of no revenge, or plots no evil in his mind against another.

V. 6. {Rejoiceth not in iniquity} Takes no pleasure in speaking or doing evil or wrong; or rejoices not, but rather grieves when any evil befalls his brother of what kind soever.

{but rejoiceth in the truth} Or, with the truth. Rejoices at the righteousness of the righteous. For the Hebrew sometime by truth means righteousness, the meaning then of the Apostle is, that a charitable man is so far from taking any delight in the calamity, hurt, or disgrace of another, if they be found guilty, or taken tardy in any thing, that on the contrary when any that is brought in question as a delinquent, and afterwards by evidence of truth is cleared, he congratulates the party that is acquit, and as much rejoices as at the clearing of his own innocency.

V. 7. {Beareth all things} Or, supporteth. The word in the original στέγει, signifies to bear up, as a pillar bears the roof laid upon it, and it differs from the other word used in this verse ὑπομένει, that this implies a supporting of our weak brother, and helping his infirmities; but the other a patient enduring of wrongs offered to us; or sustaining whatsoever burden is laid upon us.

{believeth all things} These three acts of love, namely, believes, hopes, endures all things, may be either referred to God, or our neighbor: if they be referred to God, then the meaning is this, Love believes every word of God, hopes for all the good things he promises, and patiently expects the accomplishment of all his gracious promises, and meekly endures all his chastisements. If they be referred to our neighbor, then the meaning is, Love believes and hopes all good of our neighbor, and patiently bears all wrongs, even death itself, if it so stand with the will of God, that it be inflicted on him. Now we are not from hence to infer that a charitable man is improvident to prevent evil, or careless to right himself. (Pro. 14.15.) For all that the Apostle here affirms of love comes but to this, that a charitable man is apt to construe all things to the best, and hope for the best, where there is not apparent reason to the contrary: and that he is more willing to suffer the greatest wrong than to desire revenge, or offer the least injury, he endures all things which he may with a good conscience, and he persuades himself may make for the glory of God, or advantage of the truth: but the latter is more proper.

{endureth} Or, sustaineth.

V. 8. {Charity never faileth} Gr. falleth away. He commends the excellency of charity in that, that it shall never be abolished in the Saints; whereas the other gifts which are necessary for the building up of the Church, so long as we live here shall have no place in the world to come.

{shall fail} Gr. be abolished, or, cassated.

{knowledge, it shall vanish away} Or, be made frustrate. Either by knowledge the Apostle here means the way to get knowledge by prophesying; or such imperfect knowledge as we have in this life; or that knowledge which is acquired by sense and experience, or that gift whereby God enables us to instruct others, and to teach in the Church, that shall be abolished after this life, because then there shall be no need of it.

V. 9. {For we know in part} We are now in that state that we ought to learn daily, and therefore we have need of those helps; to wit, the gift of tongues and knowledge of them that teach them: but to what purpose serve they then when we have obtained and got the full knowledge of God? Which serves now but for them which are imperfect and go by degrees to perfection.

V. 10. {done away} Or, evacuated.

V. 11. {when I was a child, I spake as a child} He illustrates what he said before by an elegant similitude, comparing this life to our infancy or childhood, wherein we stammer rather than speak, and think and understand but childish things, and therefore need of such helps as may frame our tongues, and inform our minds: but when we become perfect men in Christ Jesus, to what end should we desire that stammering speech and those childish helps, and such like things whereby our childhood is framed by little and little?

{thought} Or, reasoned.

V. 12. {For now we see through a glass} There is such a difference between our present knowledge, and that which we shall enjoy hereafter in the life to come, as there is between the seeing of a man’s image in a glass, and looking him full in the face. Now we see God in the Word and sacraments, and in his works; in which there is revealed unto us by a kind of reflection, the image of those things whereof we cannot directly see the original truth, and proper essence in this world, 2 Cor. 5.7.

{darkly} Gr. in a riddle. In the original it is in a riddle, proverbial or enigmatical speech, and the Apostle has reference unto Numb. the 12.8. where God speaking of Moses, says, I will speak unto him mouth to mouth, and by vision, and not in dark words: and the Apostle hereby implies, that there is such a difference between the imperfect knowledge which we have in this life, and the perfect knowledge which we have in the life to come, as is between the propounding the same thing in the obscurity of a riddle, and declaring of it in plain, proper, and significant terms: or the seeing of a thing immediately, and in its proper shape; and the seeing it through a mirror, or the image of it in a glass. We here in this life see but the image of things, neither can we contemplate in the foresaid glass the pure and naked image, but clothed and wrapped about with an intricacy of words, and corporal significations, accommodated to our gross manner of apprehending and reasoning.

{as also I am known} The Greek words may bear a double sense, καθὼς καὶ ἐπεγνώσθην. Either I shall know him according to the measure of that knowledge wherewith I shall then be endued by him, or I shall come to the perfect knowledge of my election, how I am known, that is, chosen and marked out for his by my clear vision of God, and full conjunction and communion with him. At that time I shall know him as I am known of him; that is, most certainly, clearly, and face to face, as I am known of him, though not so perfectly; for the creature can never know the Creator so fully and perfectly, as the Creator knows it. There is yet another opinion which thus glosses the words; I shall know God then immediately, and as it were, face to face, as I was known of him, and saw him in my celestial vision and rapture when I was taken up into the third heaven.

V. 13. {And now abideth faith} Either the meaning is, while we are in this life, it is very needful that all these three graces be, and abide within us, faith, hope, and charity; for without faith we cannot be justified nor made acceptable to God, without hope faith cannot subsist, and by love faith must be working; but after this life faith shall be turned into vision, hope into fruition, but then love shall be in greatest perfection. Or, the Apostle’s meaning is, that faith, hope, and charity are virtues that are to abide and continue in the Church militant, and have their working in true believers at all times, and shall have in all ages, whereas the gift of tongues and miracles were necessary in the first planting of the Church; but afterwards were to cease, as now they have done for many ages.

{the greatest of these is charity} Gr. greater. If the Apostle speak here not of justifying faith, but of the faith of miracles, or whereby men work wonders, of which he speaks vers. 2. then there can be no question, but that charity far exceeds that faith; but because here he joins with it hope, which is a grace common to all true Christians, and most of the ancient and latter divines understand this verse of the three prime theological virtues, most necessary to salvation; it is more probable that St. Paul here takes faith in the largest notion, as it comprises, not only the faith of miracles, and that which is called historical, but even justifying faith; and howsoever faith in that notion, in the matter of justification, has the preeminence above all other graces; yet in many other respects, charity exceeds faith: as, first in regard of the object, for the object of faith is God only, in whom alone we are to believe; but the object of charity is of a larger extent, for it respects not God only, but our neighbor also. Secondly, in regard of the manner of working. For faith works by receiving Christ, and all his benefits; but charity, by giving and bestowing both our affections and goods; now our Savior says, It is a more blessed thing to give than to receive. Thirdly, in respect of duration or continuance. For faith and hope shall cease in the life to come, we being then actually to enjoy and possess those good things which we now believe and hope for; but charity shall not only remain, but have its full perfection in the life to come. Lastly, in respect of the end, because love is the end, and scope of the two other graces, for we apprehend by faith, and expect by hope that we may enjoy by perfect love, whereby also we render unto God the same we have received of him, and in this correspondence lies and consists the accomplishment of our conjunction with God, and of man’s eternal happiness.

CHAPTER 14

Vers. 1. {Desire} Gr. emulate.

{that ye may prophesy} The Apostle speaks not here of that gift of the Holy Ghost, whereby men that were inspired foretold things future, as the word is taken in the Old Testament; but of a gift of the Spirit, whereby men were enabled to expound Scriptures, given by divine inspiration, and apply them to the benefit of their hearers, for their edification, instruction, and comfort.

V. 2. {understandeth} Gr. heareth.

{in the Spirit} By that inspiration which he has received of the Spirit, which notwithstanding he abuses when he speaks mysteries, which none of the company can understand.

V. 3. {He that prophesieth speaketh unto men} He that expounds the Scriptures in a known tongue, he speaks unto men; that is, speaks in such a manner that men may understand him, and receive fruit and benefit by him. This fruit is sorted in the words following; edification, exhortation, and comfort. By edification he understands confirmation of faith, and instruction of the ignorant; by exhortation, incitation to virtue, and reproof of the unruly; by comfort, the applying of the promises of God to the consolation of the afflicted. And these are the three uses to which all expositors of the Word ought to apply the doctrine they deliver.

V. 6. {if I come unto you with tongues} I wonder whether that which you so much admire in others, would content you in me your Apostle; if I should come among you with the gift of tongues, which the Lord has so largely bestowed upon me, vers. 18. Or, whether you would not rather expect at my hands that I should preach to your understanding, as is agreeable to my office of Apostleship, and profitable for you.

{either by revelation, &c.} Or, in revelation. Unless I propound unto you some particular matter, appertaining to your faith or salvation, which I had either learned of God by immediate inspiration, or discovered and deduced by the discourse of enlightened reason, from the general grounds of the Word of God. By prophesying, that is, in the general exposition of the truth of God, whether after an extraordinary manner, which is by prophesying, or by way of treaty and discourse, by the ordinary gift of reason, which is doctrine.

{by knowledge} Or, in knowledge.

{by prophesying} Or, in prophesying.

{by doctrine} Or, in doctrine.

V. 7. {And even things without life} He sets forth that which he had said, by a similitude borrowed from instruments of music, which though they sound not out perfectly the ditty, yet by a distinction of sounds they express in such sort thereby the tune, that we know after a sort what lesson is played upon them.

{sounds} Or, tunes.

V. 8. {who shall prepare} Gr. Tec. who prepareth.

V. 9. {words easy to be understood} Gr. a significant speech.

V. 10. {signification} Or, dumb, or mute.

V. 11. {meaning} Gr. power.

{a Barbarian} This word Barbarian is derived from the Arabic word Barbar, which signifies a murmur or confused noise; or from Bar, which in the Arabian language signifies a wilderness; for those who were first styled Barbari, lived in deserts after the manner of wild beasts: afterwards the word Barbarian was taken in a larger sense for all those who spoke not the pure language of the Grecians; here it signifies, as also in the Poet, I shall be as a stranger, whose language he understands not, Barbarus hic ego sum, quia non intelligor ulli; so the Grecians in old time called the Egyptians Barbarians, and the Egyptians them, because neither understood the other, so Apamensis, the Platonic philosopher called John the Evangelist, a Barbarian, not in any disgrace, as Cyril in his eighth book against Julian, shows; but only διὰ τὸ ἀλλότριον, because he was a Jew, and of another language, not understood of this philosopher, to wit, the Hebrew or Syriac, which he naturally spoke as his mother tongue, though he wrote his Gospel in the Greek.

V. 12. {of Spiritual gifts} Gr. of Spirits.

{excel} Gr. Tec. prophesie.

V. 14. {my Spirit prayeth} The gift and inspiration which the Spirit gives me does his part, but only to myself; but my understanding is without fruit, because no fruit comes to the Church by my prayer, in regard they hear the sound of my words, but the understanding or meaning of them is not known to them; The Spirit of God does indeed by a supernatural inspiration form and frame the conception and words of a prayer within me, and moves me to pronounce it, and I myself am therewith affected, but in the mean while the natural faculty of the mind or understanding, whereby the ordinary and natural word or speech is produced to communicate itself to others does cease in me, and is unfruitful in regard of others’ edification.

V. 15. {with the} Or, in the.

{I will pray with the understanding also} That is, I will pray in such a language, whereby I may be understood of them, and they edified by my prayer.

{with the spirit} Or, in.

V. 16. {Else when thou shalt bless with the spirit} Seeing the whole congregation must agree to him that speaks, and witness this their agreement; how shall they give their assent, or agreement, who know not what is spoken? The prayers and thanksgivings to God which are made publicly in the Church, ought to be made and offered there with one heart and mind, and spirit of the whole congregation, which is impossible to be done, if they do not all of them understand the meaning.

{how shall he that occupieth the room of the unlearned} That is, the common vulgar people, who it is like sat in the holy assemblies in a distinct place from the pastors, and other ecclesiastical persons, such as were those also among the rest that had this gift of tongues.

{say Amen} How shall he join the bent of his desires assenting, and intention to that which he hears and understands not? Amen is an adverb of assenting and wishing: it comes from a root in Hebrew signifying truth and assurance, and is used in the conclusion of prayers, Rom. 15.33. and elsewhere, thereby to declare the consenting to that which is prayed, and a desire that it may be fulfilled.

V. 20. {be ye children} See Matth. 18.3.

{men} Gr. perfect, or, of a ripe age.

V. 21. {In the law it is written} See Isa. 28.11. That is, in the Scriptures of the Old Testament; as Joh. 15.25. the book of Psalms: so here the prophecy of Esay is comprised under the word Law. The passage itself containing a reproof of the people’s willful dullness is here applied for some resemblance it has to the present purpose, viz. that like as God never left to propound and declare his Word unto his people, (see Isa. 28.11.) although they made themselves uncapable of understanding it to their salvation, thereby to convince them, and as it were to seal up their condemnation: so also when the same is brought to any without being understood, it is a sign God is not pleased to make the same a means of conversion, and illumination, but of conviction as towards obdurate unbelievers.

{other tongues, and other lips, will I speak} Gr. Tec. lips of other. By men of strange and unknown language will I speak. Forasmuch then as God does make use of unknown tongues and languages for a punishment, it is not fit the same should be used in congregations without interpreting them, in regard that otherwise it would serve more for a punishment than the edification of the hearers.

V. 25. {the secrets of his heart} That is, his false persuasions of God, and wicked lusts and desires, shall be discovered and convinced by the Word.

V. 26. {how is it then} Gr. what is.

V. 27. {by two, or at the most by three} He sets down the manner how to use the gift of tongues, it may be lawful for one or two, or at the most for three, to use the gift of tongues one after another in an assembly, so that there be some to expound the same, but if there be none to expound, let him that has that gift speak to himself alone, and to God in his private prayers.

V. 31. {comforted} Or, admonished.

V. 32. {the spirits of the Prophets are subject to the Prophets} These words according to a diverse reference may have a diverse sense, if they have reference to vers. 29. let the Prophets speak by two, or at the most by three, & let the others judge; then the meaning is, that the doctrine of every Prophet ought to be subject unto the examination and censure of the other Prophets, and therefore every Prophet may speak in public, to the end that he may be discerned and approved by the rest. For although these prophecies were infused by the Holy Spirit, that cannot err, yet all things are not always revealed to one, and that which is not revealed to one, is oftentimes revealed to more, and sometimes in a clearer manner. There might be also something mingled with that which the Prophets received, and it might so fall out, that that which they added of their own, by way of confirmation, illustration or application, might be justly subject to censure. Withal it must be tried and judged by others, whether the prophecies proceed from the inspiration of the Holy Spirit, and according to the rule of faith, Esay 8.20. But if these words look not backward to the antecedents, but forwards to the consequents, then the meaning is, that the spirit of the Prophets are so far subject to the Prophets, that when they are moved by the Holy Ghost to prophesy, they may deliver their prophecies presently, or forbear the delivery of them for a time, as shall be most expedient for the Church, and so though more be inspired at the same time, yet they may speak orderly one after another.

V. 33. {confusion} Gr. tumult, or, unquietness.

V. 34. {Let your women keep silence in the Churches} Gr. Tec. The women. See 1 Tim. 2.12.

{it is not permitted} Gr. it hath not been permitted.

{law} See Gen. 3.16.

V. 38. {Let him be ignorant} The Church ought not to care for such as be stubbornly ignorant, and will not abide to be taught, but to go forward notwithstanding in those things that are right.

V. 39. {covet to prophesy} Gr. zealously desire; or, seek to prophesie.

V. 40. {Let all things be done decently, &c.} Gr. Tec. But let. Although some conceive that the precept of decency has reference to the habits of men and women spoken of before, and that of order to the use of spiritual gifts, that both they which speak with tongues and prophesy, do it in that order the Apostle prescribes, vers. 27,29. Yet it is more probable, that the Apostle here delivers a general rule, by which all things which belong to the polity of the Church are to be regulated. Let all things that are done in the assemblies, whether praying and preaching, or administration of the sacraments, or exercising ecclesiastical discipline, be done decently; that is, in a seemly and fit manner, and also orderly without confusion, every thing in its proper season, time, and place.

CHAPTER 15

Vers. 2. {Keep in memory} Or, hold fast.

{what I preached unto you} The Greek τίνι λόγῳ, signifies as well quâ ratione vel quomodo, after what manner, as well with what words; and the meaning is, either how in express and direct words I preached unto you the doctrine of the resurrection, or, after what manner I preached, that is, how powerfully; not only proving it by forcible arguments, but also confirming it by signs and wonders.

V. 3. {which I also received} Either immediately from Christ when he was wrapped up into the third heaven, or from those who were themselves eyewitnesses of these things.

{according to the Scriptures} See Isa. 53.5,6. &c.

V. 4. {according to the Scriptures} See Psal. 16.10.

V. 5. {And that he was seen of Cephas} See Joh. 20.19.

{then of the twelve} In some copies it is the eleven, and when this vision was, there were but eleven, for Judas before this had hung himself, and Matthias was not chosen, till after Christ’s ascension. The answer is, that by a synecdoche eleven might be here meant by twelve, because those picked and chosen men known by the name of Apostles, were at the first twelve, and commonly called the twelve. In like manner, Gen. 42.13. it is said, Thy servants are twelve brethren, the sons of one man; yet in the same verse it is added, One is not: so here they are called twelve Apostles, though at this vision one was wanting.

V. 8. {And last of all he was seen of me also} See Acts 9.4. Chap. 9.1.

{one born out of due time} The Greek word ἐκτρώματι, signifies an abortive, whereby the Apostle implies, that he was new-born to Christ after the descending of the Holy Ghost, whereas the other Apostles were born again unto Christ, and called before the sending down of the Holy Ghost. Or, he alludes to the manner of his conversion, and new birth, which was not without violence, Acts 9. as for the most part abortive children are not only born out of their due time, but some violence is used to bring them forth.

V. 14. {And your faith is also vain} Either void of truth, or of fruit and profit. For if Christ be not risen as we have preached unto you, then you do vainly to believe us, and this your faith will do you no good at all.

V. 17. {Ye are yet in your sins} Gr. Tec. and ye. Seeing death is the punishment of sin, in vain should we believe that our sins are forgiven us, if they remain, and we are still guilty of them: but they remain and we are guilty of them, if Christ rose not from the dead. For we are justified by his resurrection, Rom. 4.25. If Christ then had continued still in death, his death would have proved uneffectual, for the expiation of sin, and for the conquering of death in his members, which he had not conquered in himself.

V. 19. {we are of all men most miserable} In regard that Christians do not only forsake the pleasures of this world, and are subject also for the profession of the truth to a great many crosses, tribulations and persecutions: therefore should there be no resurrection, Christians must needs be most miserable. For then they should enjoy no good nor comfort at all, neither here, nor hereafter, neither temporal, nor eternal. The ground of this argument is this, that the perfect felicity of the soul, and immortality thereof, are by God’s order inseparable from the resurrection of the bodies, wherefore he that denies the one, overthrows also the other. See Matth. 25.32.

V. 20. {the firstfruits of them that slept} See Coloss. 1.23. Rev. 1.5. Christ in his resurrection is fitly compared to the first fruits, not only because he first rose from the earth (as the first fruits do that spring out of the ground) and presented himself to his Father, the very day that the first fruits were to be offered according to the law; but because that as by the offering of the first fruits unto God, the rest were sanctified, Deut. 26.1. Rom. 11.16. so by Christ’s resurrection, all the faithful that die in the Lord, are sanctified unto him, and assured of their resurrection. If it be objected, that others were raised from death before Christ, and therefore he cannot be called the first fruits of the dead. I answer, first, that if he were not the first in time, yet he was the first in dignity that ever rose. Secondly, that none ever rose but by his power, and the virtue and merit of his resurrection. Thirdly, that he was the first that ever rose to a blessed and immortal life. Other dead were raised before him; mortui suscitati sunt, sed iterum morituri: raised for a time to life, but afterwards dying again; none before Christ so rose from the dead, that he died no more, nor had death any more power over him. Here it is not to be omitted, that those who in the former verses are called dead, after the mentioning of Christ’s resurrection are termed them that slept, because such is the virtue of Christ’s resurrection, that it changes the nature of death in all his members, and turns it into a sweet sleep: and therefore the churchyards, in which the faithful are buried, were by the ancients termed κοιμητήρια, dormitories, or dortories, resting or sleeping places.

V. 21. {For since by man came death} Christ is to be considered as opposite to Adam, in respect of the contrary effects which the sin of the one, and the merits of the other produced; that as from one man Adam, sin came over all, because by nature all were born of him; so from one man Christ, life comes unto all; that is to say, all that are faithful, because in Christ they are made the children of God by grace, and are quickened and restored to life by him.

V. 23. {every man in his own order} See 1 Thess. 4.15.

V. 24. {delivered up the Kingdom to God} Christ has a double kingdom; 1. Essential, as God, and this Christ possesses with his Father and the Spirit forever. 2. Economical, as mediator betwixt God and man; and this kingdom which he received from his Father, he shall surrender up again to his Father after he has subdued sin and death, and put all his enemies under his feet.

{put down all rule} Or, made frustrate, or, taken away. That is, all his enemies, which shall be spoiled of all the power they have.

V. 25. {till he hath put, &c.} See Psal. 110.1.

V. 27. {hath put all things, &c.} See Psal. 8.6.

V. 28. {then shall the Son also himself be subject unto him} As man in respect of his mystical body, the Son shall be subject to his Father, not as if he were not subject to his Father before, but because then in the sight of men and angels by making a surrender of his kingdom, he shall most manifestly declare his subjection to his Father. See Epiphan. hæres. 69. & Origen. hom. 7. in c. 10. Levit. & August. lib. 1. de Trin. c. 8. And because his mystical body, that is to say, the church, which is here in distress, and as yet not wholly partaker of his glory, is not fully perfect; and also because the bodies of the saints which lie in the grave, shall not be glorified till the resurrection; but Christ as he is God has us subject to him, as his Father has; but as he is a priest he is subject to his Father together with us.

{that God may be all in all} By this kind of speech is set forth the incomprehensible glory, which flows from God and shall fill all of us as we are joined together to our head; but yet so, that our head shall always reserve his preeminency.

V. 29. {Else what shall they do, which are baptized for the dead} Or, over the dead. This being one of the most difficult passages in all the epistles of Saint Paul, it will not be unprofitable to the reader, to have a synopsis or joint view of all the interpretations that have been yet given which carry any probability with them. First, some translate the words, wash over the dead. For so the word baptism is taken, Mark 7.4. Luke 11.38. Heb. 9.10. And we read, Acts 9.37. that it was the manner of the faithful to wash the dead, before they buried them. And this washing of the dead corpse was done out of this consideration; that the dead and vile body which they there washed should one day be changed, and made like unto Christ’s glorious body. But neither will this translation stand with the phrase in the original, βαπτίζονται, not βαπτίζουσιν, which signifies, are washed or baptized for, or over the dead, not who wash the dead body. Neither could the apostle draw any firm argument from this custom of washing the dead bodies. For admit that it were not superstitious, but very commendable; yet it yields no ground of an argument for the resurrection. For divers of the heathen both washed and embalmed the bodies of the dead; yet had no faith at all of the resurrection. So the faithful might out of honor or respect to their friends deceased use the like ceremony, without any relation at all to the future resurrection. Secondly, others translate the words Baptizantur super mortuos, which are baptized over the dead, or upon the dead, and they frame the apostle’s reason after this manner: If there be no resurrection of the dead, why do some of you choose to be baptized upon the graves of the dead, rather than in other places, but for a more special testimony of their faith in the resurrection, and of their charitable opinion that those who were there buried should receive a glorious resurrection? But neither do they bring any good proof that in the days of the apostles the Christians administered baptism at the sepulchers of the dead, but rather they baptized in places where was much water, John 3.23. Act. 8.38. Neither would such a custom of administering baptism infer the resurrection of the dead. For they might choose those places for their holy meetings, to preserve the memory of the dead, and honor the martyrs, and to warm, as it were, their zeal, and devotion at their embers. Thirdly, others translating the words as we do; What shall they do which are baptized for the dead? conceive that the apostle has regard not to a common rite in the church, but to a particular custom of some, whereof there is mention made in antiquity, both by S. Ambrose, and Tertullian, which was, that if any one died in the confession of the faith of Christ, before he came to be baptized, some of his friends or kindred coming to be baptized, received baptism both in his own name and also in the name of such an one whom he did testify to have died in the faith of Christ, to the end that the church might also register the same among the faithful, that had departed this life, from whence they were wont to pray in public, that God would grant them a happy resurrection. From this custom the apostle (say they) draws his argument on this manner; It were in vain for any among you to be baptized for your dead friends, if they shall never rise again. But against this interpretation many things may be objected: First, though it be certain that some ancient heretics had such a custom, yet there is no proof at all that among the Corinthians in Saint Paul’s time there was any such custom. Secondly, supposing there had been such a custom, and Saint Paul might well use an argument ad hominem, and wound them who used it with their own weapon; yet it is not probable that the apostle would draw an argument from such a superstitious and unwarrantable custom, for so main an article of our Christian faith as is the resurrection of the dead: or if he thought good to convince some of the Corinthians who denied the resurrection out of a practice of their own; though erroneous; yet he would have laid some kind of aspersion and tax upon it, and not have alleged it as a thing lawful and warrantable without any dislike at all of it. Thirdly, if it were granted that this custom were as ancient as S. Paul’s days, and warrantable also; yet it does nothing at all conduce to S. Paul’s end, who had undertaken the proof of the resurrection of the body. For they who use such a custom might easily have answered, We do not baptize living men in the name and in the behalf of the dead for any other respect, than for the salvation of their souls, and what is that to the resurrection of their body? Fourthly, others render the words, What shall they do which are baptized for dead; or, as dead; and thus they gather the apostle’s argument: his intent was to prove the resurrection, hereto he employs baptism, which as it is said, in those days was celebrated by dipping and plunging the whole body in water, in token that we are in death; and the coming forth of the water represents the resurrection: the argument then is drawn ab absurdo: this sign were in vain and absurd if there were no resurrection. For to what end are men baptized for dead, or as dead, to represent unto us what we be in death, to wit, the death of sin, and shall be raised from thence to newness of life, if there be no hope of the resurrection of the body? for this first resurrection should be to little purpose, if the second should not one day follow. But neither is this interpretation free from just exception; for though baptism have relation to the resurrection, as S. Paul teaches, Rom. 6.4. and S. Jerome says truly, Non solum propter remissionem peccatorum baptizamur, sed etiam propter resurrectionem carnis nostræ. And S. Ambrose, per regenerationem corpora nostra resurrectionis gloriæ inaugurantur; yet this cannot be S. Paul’s meaning. For then he would not have said, What shall they do which are baptized for dead? But, what shall we do who are all baptized as for dead; or being in death, to be raised up from thence by the power of baptism? Besides, although in English and Latin pro mortuis, and for dead; may carry such a meaning; yet the Greek ὑπὲρ τῶν νεκρῶν, cannot carry that sense; ὑπὲρ is never taken for tanquam: but it must of necessity be rendered either for the dead, or over the dead; not those that are baptized for dead, that is, as dead men. There remains yet one interpretation which seems to be most agreeable to the scope of the apostle, and the antecedents and consequents. The interpretation is this, If there be no resurrection of the dead, what shall they do, that is, what shall become of them, in what miserable condition are they who are baptized, viz. with their own blood, and not only suffer grievous torments, but even death itself for the dead? that is, for the cause or quarrel of the dead; or instead of the dead, for whose sake they choose rather to suffer death, than they would detect them to the heathen: or betray them into the hands of their bloody persecutors; or who willingly undergo the baptism of blood for the faith of them that are now dead, and in special for maintaining this very article of the resurrection of the dead: for which, as Saint Paul, Act. 23.6. so many hundreds of Christians more were called in question, put to tortures, and persecuted even to death. The force of this argument of the apostle is very evident, and it well agrees with the argument that ensues, why stand we in jeopardy every hour? and I protest by your rejoycing which I have in Christ, I die daily; and If I have fought with beasts at Ephesus after the manner of men, what advantageth it me if the dead rise not at all? As for the word baptizing, it is not only so taken most frequently by the fathers and schoolmen, who usually distinguish baptism into baptisma flaminis, fluminis & sanguinis, of the Spirit, water, and blood; but also in sundry places of Scripture, as Matt. 20.22. Mark 10.28, 39. Luke 12.50. I have a baptisme to be baptized with, and how am I straitned till it be accomplished?

V. 31. {by your rejoicing} Some read our. It is a kind of most vehement asseveration, after the manner of an oath: as if he should have said, As true as my principal joy and glory in this world is in the blessing of God upon my ministry towards you.

{I die daily} That is, death hangs over me continually, and I do daily prepare myself for it: or I am not only in danger of my life every day, but am continually assaulted with so many crosses and tribulations that my life is rather a continual death, than a life unto me, 2 Cor. 11.23. & deinceps.

V. 32. {If after the manner of men} Or, to speak after the manner of men. Either the meaning is, if to speak after the manner of men, that is, if I may now take the privilege to say something of myself, as men do in the like case, or if I have fought according to man, that is, as men led by nothing but that which is human, to wit, vainglory and some other worldly respect, not looking by faith at the resurrection, and at God the rewarder of those that suffer for him at that day: If I should thus have exposed myself unto so apparent danger of death, what benefit would it have been unto me? Or, lastly, the meaning may be, If I have fought with beasts after the manner of men; that is, in such sort as if they had been men, and my antagonists.

{fought with beasts at Ephesus} Either the words are spoken figuratively, and by beasts he means beastly minded men, such as the Cretians were, whom he calls evil beasts and slow bellies; Tit. 1.12. and such as Ignatius says he fought withal from Syria to Rome, Θηριομαχῶ οὐχ ὑπὸ τῶν ἀλόγων βιβρωσκόμενος ἀλλ’ ὑπὸ ἀνθρωπομόρφων, not being bitten, says he, by brute beasts, but by savage creatures in the shape of men. Or the words may be taken properly, as Chrysostom, Ambrose, and others understand the words: and Nicephorus in his second book of Ecclesiastical history, cap. 25. reports it literally; for certain it is, that the Christians were often damnati ad bestias, and it was an usual speech in Tertullian’s days, Christianos ad Leones: and this literal interpretation affords a stronger argument for the resurrection, which is the scope of the text, and better sorts with his former arguments, than if we understand the words of a metaphorical fight.

{let us eat and drink} See Isa. 22.13. That is, let us take our fill of our pleasures, for after death we can take none: these are the speeches of Epicures: the like we find in Anacreon, τὸδ’ αὔριον τις οἶδε; and mors aurem vellens, Vivite, ait, venio. This atheistical speech of theirs the apostle reproves in the words following, saying, Be not deceived, refuting the verse of one poet, by the verse of another poet, to wit, Menander; according to whose example Arnobius and Lactantius, and many other of the ancient fathers refell the heathen by the testimonies of the better sort of the heathen, both philosophers, orators, and poets.

V. 34. {to righteousness} Gr. righteously.

V. 36. {Thou fool, that which thou sowest} You might have learned either of these, says Paul, (if you had not befooled yourself) by daily experience: for seeds are sown and rot, and yet notwithstanding they are so far from perishing thereby, that contrariwise they grow up far more beautiful; and whereas they are sown naked, they spring up green and fresh: and does it seem incredible to you that our bodies should rise from corruption, and that with far more excellent qualities than they had before?

V. 38. {But God giveth it a body} We see diversity both in one and the selfsame thing, which has now one form, then another, and yet keeps his own kind; as it is evident in a seed or grain, which is sown bare, but springs up after another sort; and also in divers kinds of one selfsame sort, as among beasts; as, also among things of divers sorts, as the heavenly bodies and the earthly, which also differ very much one from another; therefore there is no cause why we should reject either the resurrection of the bodies, or the changing of them into a better estate as a thing impossible or strange.

V. 42. {So also is the resurrection of the dead} He makes three manners of qualities of the body being raised; first incorruption, because they shall be sound and altogether of a nature that cannot be corrupt; secondly glory, because they shall be adorned with beauty and honor: thirdly power, because they shall continue everlasting without meat, drink, and all other helps, without which this frail life cannot keep itself from corruption.

V. 44. {It is sown a natural body} Gr. an animale. The Greek word is not φυσικὸν, but ψυχικὸν, not a natural body, but word for word an animal, or a soul-body, that is, such a body as is quickened and maintained by such a living soul only as Adam’s was, of whom we all are born naturally; of a soul which stands in need of the body’s help and refection, by eating, drinking, breathing, and the like; being thus animated thereby, as other living creatures are; a soul which produces no other effect in the body, but only an earthly mutable and mortal life, not able to save it from sickness, age, consumption and death; much less able to restore it to life again after it has lost it.

{it is raised a Spiritual body} Not in respect of substance, or being: but by reason of those qualities which the glorified body shall partake of; that is, that besides the life which they have by their souls, they shall be sustained without any bodily means, and kept in an eternal, incorruptible, blessed and glorious life, by the supernatural virtue of the Holy Spirit, infused into them by Jesus Christ. Or, by a spiritual body, as some of the ancients affirm, he means a body free from carnal desires, being wholly subject to, and ruled by the Spirit.

{a natural body} Gr. an animale.

V. 45. {was made a living soul} Gr. into a living soul. See Gen. 2.7. To be such a creature as should live a bodily and animal life here by virtue of the soul, wherein lies the fountain of this life, while it is joined with the body: but yet can by no means of itself confer the divine and spiritual life, nor make that its union with the body should remain indissoluble, nor join the same again being once dissolved.

{a quickening spirit} Gr. into a quickening Spirit. The last Adam, that is, Jesus Christ the head of all the elect, is ordained by God to be the fountain and author of a spiritual and eternal life, by the communication of his Spirit, which restores life unto the dead, and conserves it in them perpetually. As he now after his resurrection has a spiritual body himself, immortal and incorruptible; (Phil. 3.21.) so also shall he give the like bodies to all such as descend from him, not by way of any natural propagation, but by a spiritual regeneration: for each Adam does communicate to his offspring; the one by nature, the other by grace, that which he has of his own.

V. 46. {The Lord from heaven} The meaning is not, that Christ brought his body from heaven, as Adam received his body from the earth, but as John’s baptism is said to be from heaven, though neither he nor the water wherewith he baptized descended from heaven; but because he received it from God who is in heaven: so also Christ our Lord according to his human nature is said to be from heaven, because his human nature was formed by the Holy Ghost, and united to the divine, and in this regard his generation was divine and heavenly.

V. 50. {Now} Or, But.

{that flesh and blood cannot inherit the kingdom of God} Some understand by flesh and blood carnal men and such as walk after the flesh; and though it be true that such men without repentance and a change of their life shall never enter into heaven: yet if we well consider the antecedents and consequents, that cannot be the meaning of the apostle in this place; but rather this, such flesh and blood as ours is now, maintained by corporal meats and drinks of a mortal and corruptible nature, cannot inherit the kingdom of God, for it follows, neither doth corruption inherit incorruption.

V. 51. {We shall not all sleep, &c.} Those that shall be alive at Christ’s coming shall not sleep, that is, die after the manner of other men, and rest in their graves for a time, and then be raised up afterward, yet they shall be changed, that is, their corruptibility and mortality shall be changed into incorruptibility and immortality.

V. 52. {at the last trump} Or, in the. See Matt. 24.31. 1 Thes. 4.16. Some by the last trump understand the voice of the archangel, or Christ’s proclamation for the raising of the dead: but it seems more probable, that as the people of God were assembled in their solemn feasts and fasts by the sound of a trumpet; and as on Mount Sinai the law was delivered with a most loud and dreadful sound, so also the summons of all the dead shall be with some such sound, which is here called the last trump; not as some popish divines conceive, because it was the seventh trumpet of those that are mentioned in the Revelation; for the Revelation was written divers years after Saint Paul’s death: and therefore it is not likely he alludes to any of these trumpets there mentioned; but because after it no trumpet should ever be sounded.

V. 54. {Death is swallowed up, &c.} See Isaiah 25.8. Hosea 13.14.

{in victory} Or, into victory.

V. 55. {O death, where is thy sting} This a song of triumph sung by the apostle, ravished as it were, at the contemplation of the conquest of death, and it seems to be taken out of the prophet Hosea 13.14.

{O grave} Or, hell. The word in the original signifies grave, or hell; but it should seem that here principally the grave is meant; forasmuch as the apostle treats here of the abolition of temporal death.

V. 56. {The sting of death is sin} That is, sin arms death against us, and is as it were the weapon, whereby we receive our death’s wound.

{and the strength of sin is the law} That is, by virtue of the law sin brings men to death and condemnation, for sin is neither known nor imputed to us but by the law: and when the law forbids ought, our corrupt and carnal nature is provoked thereby the more to desire and lust after it, Rom. 5.13.

57. {through} Or, by.

CHAPTER 16

Vers. 2. {Upon the first day of the week} Gr. one of the Sabbaths. Gr. Tec. one of the week. In the original one day, an Hebraism; see the like expression, Gen. 1.5. Dan. 9.1. Matth. 28.1. Luke 24.1. one day of the Sabbaths. Whereby oftentimes the whole week is signified, as Mark. 16.9. John 20.1. Therefore the Greek scholiast well renders μίαν τῶν σαββάτων, τὴν κυριακὴν, the Lord’s day, on which the apostles were wont to keep their assemblies, Joh. 20.19. Acts 20.7. which S. John, Rev. 1.10. calls κυριακὴν, the Lord’s day, because it was the day on which he rose from the dead; and it was by the church peculiarly dedicated to his honor. Or it is so called, as the sacrament is called cœna Dominica, and the Lord’s prayer oratio Dominica, because the Lord instituted the one, and commanded the other; When we pray, say, Our Father, &c. Luke 11.2. For so Athanasius says expressly, ὁ κύριος μετέθηκε τὸν σάββατον εἰς κυριακὴν, our Lord translated the Sabbath to the Lord’s day; whether he did this immediately by himself, or by his apostles inspired by him, all comes to one. See Hilar. Prolog. in Psal. Nos octavâ die quæ E. ipsa prima est, perfecti Sabbati festivitate lætamur.

{by him in store} In the original, gathering a treasure. That is, by little and little, every Lord’s day adding something to make up a gift worthy the sending: or it may be the apostle in the use of that phrase would imply, that by this collection for the poor, they shall gather treasure in heaven, Matth. 6.20.

{as God hath prospered him} The original is, εὐοδῶται, which signifies properly a happy journey or voyage, and by a figure is taken for any kind of prosperity or welfare; and the apostle’s meaning is, that every one ought to lay by and contribute according as the Lord has blessed him, 2 Cor. 8.12.

{be no gatherings when I come} Which will not be so convenient on the sudden, nor so beneficial for the poor.

V. 3. {your liberality unto Jerusalem} Gr. gift. In the original it is τὴν χάριν ὑμῶν, that is, your grace, or free gift, which word he uses rather than ἐλεημοσύνην, your alms, because this was a kind of holy offering to the saints, and not a work of ordinary charity towards the poor: and hereby also he signifies that this their pious and bountiful inclination to contribute to the saints, was an effect of God’s grace in the Corinthians, as is expressly affirmed, 2 Cor. 8.1, 2. We do you to wit of the grace of God bestowed upon the Churches of Macedonia, because in great trial of affliction their joy abounded, and their extreme poverty abounded to their rich liberality.

V. 7. {by my way} Gr. in my passage.

{but I trust to tarry} Gr. Tec. for I hope to tarry.

V. 9. {For a great door and effectual is opened unto me} A great occasion or opportunity of doing much good in my ministry. For Ephesus was a city very much frequented, as well in regard of the famous temple of Diana there, as also diverse schools and nurseries of learning: or the apostle may intimate that some great advantage was given to the Gospel by the conversion of some men or women of prime note in that city.

{and there are many adversaries} Where there is the greatest opportunity offered of doing good, there the devil and his instruments are busiest to stop and hinder it. For, as Saint Chrysostom well observes, He bestirs himself most where he is like to lose most; and no marvel that the Gospel finds many enemies, since truth is a stranger upon earth; and Christ is set for the fall and rise of many, and for a sign which shall be spoken against, Luke 2.34.

V. 15. {I beseech you brethren} Gr. but, or, now I beseech you brethren.

{addicted themselves to} Or, appointed themselves for.

V. 16. {That ye submit yourselves unto such} Or, be subject unto. That you honor and reverence them and be obedient unto them, and be content to be led by them as being my fellow laborers, and such as have bestowed themselves and their goods to help you withal, Heb. 13.17.

V. 18. {acknowledge ye them that are such} That is, take them for such men as they are indeed; or show yourselves thankful unto them both in myself and your own.

V. 20. {Greet ye one another} See Rom. 16.16.

{with an holy kiss} Not with an hypocritical kiss as Judas, nor out of a carnal affection, as Prov. 7.13. but express your unfeigned love unto them as they are called to be saints and fellow members of one holy mystical body, whereof Christ is the head. See Rom. 16.16.

V. 22. {love not} That is, out of mere malice and desperate hatred opposes Christ and his Gospel. It is delivered by a meiosis, or figurative speech, whereby less is spoken, and more implied, being a crime of that horrid nature, as the apostle was loath to express it. 1 Kings 21.10.

{anathema, Maranatha} The former word is Greek, signifying accursed, Rom. 9.3. Gal. 3.8. the latter is a Syriac word, signifying our Lord comes. For Maran is our Lord, and atha comes. It is a word used in the greatest excommunication among the Christians, implying that they summoned the excommunicated before the dreadful tribunal at the last coming of the Son of God. See Jude 14, 15. Behold, the Lord cometh with ten thousands of his Saints, to execute judgement upon all, &c. Others expound it thus. Let him be accursed even till the coming of the Lord to his death’s day; even forever. This dreadful kind of excommunication which the apostle here calls Maran-atha, the Jews called Sammatha, Sam signifying the name of God Tetragrammaton, or Jehovah, and atha venit, he comes. Others, from Sam signifying there, and mitha mors, their death. Now the apostle thunders out this dreadful sentence of excommunication here against the willful opposers of the Gospel and impenitent haters of Christ, not out of any evil passion of mind, but out of an apostolical spirit and holy zeal.