THE FIRST EPISTLE TO THE CORNTHIANS

CHAPTER 1

1:3. Grace be unto you, and peace, from God our Father, and from the Lord Jesus Christ. grace. — We pray for this ; he says " we," for the Epistle was sent by two persons, Paul and Sosthenes.

1:4. I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ. I thank my God. — It is a marvel to me that you have God's grace.

1:7. So that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ. coming (or, revelation). — You know the first Advent by the Gospel; you will know the second Advent by revelation. God is faithful, by whom ye were called unto the fellow ship of his Son Jesus Christ our Lord. fellowship. — In the unity of the Body of Christ; that you also may be sons of God. (Pelagius)

1:10. I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing. brethren. — He addresses them as brethren, that they might not say it was from hatred he blamed them, but from love. same thing. — That they should have one faith. Here he comes to the bitter draught of blame, when the mouth of the cup had been previously anointed with honey, that is with the gentle and friendly words he spoke to them. Here then is shown the cause why this Epistle was written. There were great contentions and discord among the disciples, but there was unity among the teachers. All, indeed, were the servants of God, but the disciples made distinctions between them, and treated them as gods; this is what he blames here.

1:11. For it hath been declared unto me of you, my brethren, by them which are of the house of Chloe, that there are contentions among you. contentions. — They are not secular quarrels [which are meant].

1:13. Is Christ divided? was Paul crucified for you ? or were ye baptized in the name of Paul ? divided. — Yes, says Pelagius, the body is divided when the members disagree; that is, when the respect due to the head is given to the members. was Paul crucified? — I will begin with myself. baptized. — Why then, was the worship due to God given to Paul in that way ?

1:14. I thank God that I baptized none of you, but Crispus and Gaius. Crispus. — And they do not say that they were baptized in my name.

1:17. For Christ sent me not to baptize, but to preach the gospel: not with wisdom of words, lest the cross of Christ should be made of none effect. preach. — As He said, " To bear my name before the Gentiles.' everyone should be ready for his baptism, and his (Paul's) disciple for [the performance of] it after; so that he should not be injured by what others have done. cross of Christ. — In which you glory. It is not that I would not do it, but the mystery of the cross would not be under stood if the preaching were eloquent and brilliant. Cross is the name of the act of crucifixion, and it is transferred from it to the tree itself.

1:21. For after that in the wisdom of God the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. knew not God. — Recognised Him not in the elements (i.e., in creation); or, in all wisdom. There is a divine wisdom they cannot understand by their own [natural] wisdom.

1:22. The Jews require a sign, and the Greeks seek after wisdom. sign. — They do not value preaching unless miracles accompany it. wisdom. — They do not value wisdom unless eloquence accom panies it.

1:25. Because the foolishness of God is wiser than men; and the weakness of God is stronger than men. wiser. — What men could not attain through their own wisdom till He came [they can now] through His cross. That is, what Jews and Greeks sought after, viz., virtue and wisdom, they would find, if they believed, as they understand who are called.

1:26. For you see your calling, brethren, how that not many wise men after the flesh, not many mighty, not many noble, are called. brethren. — O all ye faithful! wise after the flesh. — They would not be really wise if they were after the flesh. called. — They are not all wise ; that is, not many of them are ; or, not many of them are powerful, if it is according to the flesh ; for he [only] is wise, and powerful, and mighty, and noble, who believes in Jesus Christ, and what He teaches.

CHAPTER 2

2:3. I was with you in weakness, and in fear, and in much trembling. weakness. — Weakness and great fear become a servant (slave) while he is in the service of his master.

2:5. That your faith should not stand in the wisdom of men, but in the power of God. faith. — Let not your trust be in philosophy.

2:6. Howbeit we speak wisdom among them that are perfect; yet. not the wisdom of this world, nor of the princes of this world, that come to nought. to nought. — They are coming to nought with their wisdom through our Gospel, as Pelagius says; or, their bodies and souls will be separated; or, their wisdom will depart from them.

2:7. We speak the wisdom of God in a mystery, even the hidden wisdom. hidden. — From the unbelievers, says Pelagius, so that none of the wise ones of the world knows it.

2:11. For what man knoweth the things of a man, save the spirit of man which is in him? even so the things of God knoweth no man, but the Spirit of God. what man. — Here we have a similitude. save the spirit of man. — Save his intellect; that is, the man himself. in him. — In the man: he reflects on it (is conscious of it); so he in whom the Spirit of God is knows the mysteries of God.

2:13. Which things also we speak, not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual. spiritual things (or, men). — That is, giving to each the teaching suitable to him.

2:14. But the natural man receiveth not the things of the Spirit of God; for they are foolishness unto him: neither can he know them, for they are spiritually discerned. natural man. — Who is like a quadruped. foolishness. — Spiritual proof is not suited to him. spiritually discerned (or, judged). — He is judged as regards the spirit, by God: or, by the spiritual man.

CHAPTER 3

3:4. For while one saith, I am of Paul; and another, I am of Apollos; are ye not carnal? Apollos. — What kind of men are those you make gods of? They are servants and ministers of Him in whom you believe.

3:10. According to the grace of God which is given unto me, as a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. grace given. — Not according to my virtue, says Pelagius. buildeth. — He to whom it has been preached builds thereon. My office is not to build on, but to lay the foundation. take heed. — A building should be suitable to the foundation. (Hilary)

3:11. For other foundation can no man lay than that is laid, which is Jesus Christ. which is laid. — Though false apostles make it void.

3:14. If any man's work abide which he hath built thereupon, he shall receive a reward. abide. — If he is constant in trials, and his acts are good.

3:15. If any man's work shall be burned, he shall suffer loss : but he himself shall be saved; yet so as by fire. loss.— That is, of his reward, as he has not well guarded the flock. saved. — He alone shall escape separated from his flock.

3:21. All things are yours. yours. — We are your ministers, says Pelagius; you are the people of Christ alone: by " all things " he means the following.

3:22. Whether Paul, or A polios, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours. things present. — This means life. things to come. — This means death.

CHAPTER 4

4:3. With me it is a very small thing that I should be judged of you or of man's judgment:1 yea, I judge not mine own self. judgment (or, day). — Human praise is compared to a day on account of its shortness, as the Prophet says: "I have not desired the day of men " (that is, the praise). (Jeremiah xvii. 16, Vulgate.)

4:6. And these things, brethren, I have in a figure transferred to myself and to Apollos for your sakes ; that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. your sakes. — Practice what I preach. I pronounce no judgment on any one, not [even] on myself; as though he said, for this reason I have in a figure transferred to myself all the things we have just spoken of. We have put ourselves in your power, and have said, We are your servants, and we do not glory in teachers like Gamaliel and others, nor have we judged any one until the Lord shall judge him. So that you may learn humility from me, so as not to boast of teachers, or to judge any one, whether he is good or bad, until God shall have judged him.

4:12. And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it. labour. — Preaching was his work by day, and labouring with his hands by night.

4:13. Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day. offscouring. — That is, destruction. PeripSema, Pelagius says, is Greek, and means the very worst persons, or persons who are despised.

4:15. Though ye have ten thousand instructors1 in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel. instructors. — Pedagogues, or guardians of boys; that is, the perfect folk2 who attend at baptism.

CHAPTER 5

5:3. For I verily, as absent in the body, but present in the spirit, have judged already, as though I were present, concerning him that hath so done this deed. present. — He is present when his words are read.

5:4. In the name of our Lord Jesus Christ, when ye are gathered together, and my spirit, with the power of tur Lord Jesus Christ. my spirit — [As shewn] in the judgment of those letters; or, it is by the [Holy] Spirit I have given my decision.

5:5. To deliver Such an one Unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. such an one. — I have judged to deliver him. [i.e., either] I should have delivered him, or ye would have delivered him. Another interpretation is, that he is given up to madness, so that thereby his soul may be saved in the day of the Lord. unto Satan. — That is, to the adversary, i.e., for repentance; he is so termed, because vice in his person is opposed to virtue

5:7. Purge out therefore the leaven, that ye may be a new lump as ye are unleavened. For even Christ our Passover is sacrificed for us. leaven. — As it was forbidden to put leaven in bread at the feast of the lamb Passover, so it is not right that there should be any of the leaven of sin in the feast of the Lamb, i.e., Christ.

5:8. Therefore let us keep the feast, not with the old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth. feast. — The feast of Christ. truth. — Ours should be simplicity and truth, like Adam's, before he sinned.

5:10. Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world. out of the world. — This appears to me a very plain declaration; for I know you will not be in communion with them further than you ought, for their ways are not yours. It is right, therefore, not to be intimate with them. But it would be better for us, says Pelagius, to depart from this life than to stand in need of a warning to separate us from association with the Gentiles. I did not mean this when I wrote to you not to keep company {v. 9). I do not desire you to separate from the Gentiles [altogether], because it affords an opportunity to preach to them if perchance they may be led to embrace the faith in anywise. Were it not for this, you ought to depart from the land and earth of those people; but the office1 of preaching has con strained you, and you have gone [to them] .

CHAPTER 6

6:2. Do ye not know that the saints shall judge the world? and if the world shall be judged by you, are ye unworthy to judge the smallest matters? judge the world. — If you knew that, you would not deprive them of the judgment of small matters. be judged. — By you [as judges]: or, by your example, as Pelagius says ; that is, the judgment of this world will be in your power.

6:3. Know ye not that we shall judge angels? how much more things that pertain to this life? judge angels. — To the faithful [this is addressed]. The angels meant here are devils. For there was more reason that we should sin from the frail nature of the flesh which we received— if we should sin — than there was for them to have done so, from the finer nature they received.1 For this reason it is that we shall be their judges. Or [it means], we shall judge the true angels, and this is the way in which we shall judge them : as they will be in the encompassment of the judgment, so shall we, as the Psalmist says : " He shall call heaven from above, and the earth to judge his people" (Psalm xlix. 4, Vulgate): or, it is spoken of Christ, who, in our human nature, shall judge the angels: or, the more exalted saints shall judge the lower.

6:11. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God. such. — Such were your names: or, such were your works. justified. — These three things belong to you, purity, and holiness, and righteousness, in the name of the Lord Jesus Christ, and of the Holy Ghost. Here he indicates the three Persons of the Trinity, the Father, the Son, and the Holy Ghost.

6:12. All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any. power. — I am not brought under the power of any of them for their satisfaction, as drunkards are placed under restraint from wine and other [stimulants].

6:14. And God hath both raised up the Lord, and will also raise up us by his own power. raise us up. — Because we are members of Him. The body of which the Lord is head shall be raised up by the power of the Godhead as our Lord Jesus Christ was raised. 20. For ye are bought with a price: therefore glorifY God in your body and in your spirit, which are God's. glorify [and bear] God. — Let Him be the burthen you carry.

CHAPTER 7

7:7. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. as I. —Although I wish it, perhaps all will not be like [me]. Yet though they do not resemble me in celibacy, let them all do so in [performing] the will of God, whether single or married.

7:9. It is better to marry than to burn. better. — Jerome says the former evil is to be preferred to the latter.

7:15. For the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband: else were your children unclean, but now are they holy. unclean. — Unless this is done {v. 13), your children will be un clean; that is, those who cleave to the unbelieving [parent] will be unbelievers. Since, however, you keep together, and are now believers, your children also will be believers.

7:17. But as God hath distributed to every man, as the Lord hath called everyone, so let him walk. distributed. — Whether it was in celibacy or marriage he was called, let him so remain.

7:18. Is any man called being circumcised? let him not become uncircumcised. Is any called in uncircumcision? let him not be circumcised. circumcised. — In the condition of celibacy; that is, circumcised from marriage, for it is not of fleshly circumcision he is treating here, according to the [saying], "Virginity circumcises vices." ' ' .. . . become uncircumcised. — Let him not enter into matrimony. It is evident here that in what he said above he is not speaking of carnal circumcision; or, if his mind is circumcised, let it not seek uncircumcision. let him not be circumcised. — Let him not put away his wife: or, let him not say in his mind it would be better to do sc.

7:21. Art thou called being a servant? care not for it: but if thou mayest be made free, use it rather. care not for it. — Do not seek for celibacy. made free. — Though thou couldst put away thy wife, thou shouldst not do so, but wait if perchance you could agree [to part].

7:22. For he that is called in the Lord, being a servant, is the Lord's freeman: likewise also he that is called, being free, is Christ's servant. being a servant. — It is in the marriage state he was called unto God. (Primasius) freeman. — A free slave; that is, he is a freed man unto God; but he does not serve Him alone. Christ's servant. — He serves Christ alone, without a divided service to his wife.

7:25. Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. my judgment. — He did not say, let everyone abide in celibacy, whether he is able or not. Question: What did the Lord say? The answer is not difficult. He said: " He that is able to receive it, let him receive it." (Matt. xix. 12.)

28. But and if thou marry, thou hast not sinned ; and if a vir gin marry, she hath not sinned. Nevertheless such shall have trouble in the flesh : but I spare you. trouble. — The troubles of the world will not be taken from thee, viz., the bearing of children, and nursing, and, hardest of all, the loss of reward [hereafter]. 38. So then he that giveth her in marriage doeth well ; but he that giveth her not in marriage doeth better. giveth her. — He manifests here the difference between marriage and celibacy ; for when of marriage it is said (v. 36) " he sinneth not," of the celibate he says, " he doetli well : " but when he says of marriage, " he doeth well," he says of celibacy, " he doeth better."

CHAPTER 8

8:1-2. But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ. against Christ. — Since Christ died for the feeble ones, and they are members of Christ, the sin committed against them is committed against Christ.

CHAPTER 9

9:2. The seal of mine apostleship are ye in the Lord. seal. — Am I an Apostle, O people? Look thou at the Corinthians and Gentiles: have they not become believers? That result was due to an Apostle's labour, and it was I who preached to them.

9:5. Have we not power to lead about a sister, a wife,1 as well as other apostles, and as the brethren of the Lord, and Cephas? a sister. — These are the women who attend on us, and are not for any other purpose.

9:9. For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? oxen. — The law says it not of the natural ox, but of us preachers, for we are the oxen that plough the hearts of men.

9:13. Do ye not know that they which minister about holy things1 live of the things of the temple? and they which wait at the altar are partakers with the altar? holy things (or, place). — The place in which the chief priests used to pray within the Holy of Holies. eat. — It was the priest's right in the temple. To them it was assigned. serve. — There were Levites besides who attended to the offerings. partake. — Part of the victim was to be burnt on the altar, and another part eaten by them; for it was appointed for their sustenance.

9:16. For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! to glory of. — If I preach for pay, that is, for my raiment and my sustenance, I shall not have a reward for it [hereafter]. necessity. — [Yet] it is necessary for me to preach for my raiment and my sustenance ; unless I preach I shall perish of cold and hunger. .woe is unto me. — " If thou shalt not warn the wicked of his way " (Ezek. xxxiii. 9) : or, I shall die of cold and hunger if I preach not.

9:20. Unto the Jews I became a Jew. a Jew. — By circumcising a disciple (Acts xvi. 3); that is, I became apparently a Jew.

9:27. I keep under my body, and bring it into subjection; lest that by any means, when I have preached to others, I myself should be a castaway. keep under. — Through preaching, and not accepting pay. subjection. — To preaching; or, to God and the fulfilling of the precepts of the Gospel. a castaway. — Not practicing what I preach.

CHAPTER 10

10:4. And did all drink of the same spiritual drink: for they drank of that spiritual Rock that followed them : and that Rock was Christ. Rock. — The rock followed them [through the desert] : or, the waters followed the sand : or, it is Christ who was born after. Question: Why is the rock [called] spiritual? The answer is not difficult; it is because it is a figure of Christ, who is the corner-stone. This is the mystical rock which poured forth the great river of spiritual doctrine which slaked the thirst of the spiritual Israel of the saints in the desert of Life when they were seeking the promised land of the living.

10:15. I speak as to wise men: judge ye what I say. wise men. — It is the custom of good teachers to praise the understanding of their hearers, that they may be favorably disposed to what they hear.

10:27. If any of them that believe not bid you to a feast, and ye be disposed to go, whatsoever is set before you eat, asking no question for conscience sake. to go. — If you see any advantage in going; that is, any advantage in bringing the other to the faith.

10:30. For if I by grace be a partaker, why am I evil spoken of for that for which I give thanks? by grace. — If I have the Holy Spirit, and I give no cause to speak evil of me; that is, if my action is the result of strong faith.

CHAPTER 11

11:1. Be ye followers of me, even as I also am of Christ. of me. — Lest it might be too much for them to imitate Christ at once.

11:5. But every woman that prayeth or prophesieth with her head uncovered, dishonoureth her head: for that is even all one as if she were shaven. prophesieth. — Who preaches to her children: or to her house hold: or to other women. head uncovered. — It was the custom to cover their heads during prayers or preaching; or, uncovered means not wearing a crown. dishonoureth her head. — That is, her husband, for it is a sign of violation of the marriage bond. as if she were shaven. — That is, deprived of her husband: or of her hair.

11:l8. First of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it. partly believe it. — Part of it is true: or, there is a part of you contentious or, it is as to part of the faith you are contentious.

11:27. Wherefore whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. guilty. — He threatens those severely, as Gregory [the Great] says, who take it unworthily, " lest they should think the Lord's body was common bread." It is crucifying Christ afresh when one goes to the body of Christ unworthily.

CHAPTER 12

12:6. There are diversities of operations, but it is the same God which worketh all in all. same God. — He gives three names1 here to the Spirit (vv. 4, 5, 6): viz., Spirit, and Lord, and God; it is shewn here that the work is wrought by no one but the Spirit.

12:9. To another faith by the same Spirit; to another the gifts of healing by the same Spirit. gifts of healing. — That he may attend to (or cure) the sick, as physicians do (Pelagius): or, it means performing miracles of healing.

12:10. To another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. tongues. —Translating from one language into another, like Jerome and the seventy interpreters: or, to draw forth hidden meanings from single words, and then to preach from them afterwards, as is the custom of preachers.

12:12. For as the body is one, and hath many members, and all the members of that one body being many are one body: so also is Christ. body is one. — Christ deems the saints and the just one body. This is a simile: he means, as every member serves the other in the body, so let the talent of every one of us be of service to the other, for we are one body in Christ

12:13. For by one Spirit are we all baptized unto one body. body. — We have been massed into one body by baptism.

12:15. If the foot shall say, Because I am not the hand, I am not of the body; is it therefore not of the body? of the body. — If the foot is in the Church, this means the practical people; and the hand, this is also the practical people, who are [therefore] more than others.

12:16. If the ear shall say, Because I am not the eye, I am not of the body; is it therefore not of the body? the eye. — The contemplative people. because I am not. — The field which the eye takes in is more delightful than I am. 21. The eye cannot say unto the hand, I have no need of thee. eye. — The man of contemplative life, addressing the man of practical life.

12:22. Nay, much more those members of the body which seem to be more feeble are necessary. necessary. — It is not the same degree in which one member [just referred to] can dispense with another, but much more. feeble. — These are the weaker; such as the heart, and liver, and other internal organs.

12:23. And those members of the body which we think to be less honourable, upon these we bestow more abundant honour. honour. — Through the service of the other members to them, in gathering raiment around them, and providing food for them.

12:24. For our comely parts have no need. comely parts. — As the face, the hands, and the feet

12:28. And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles,1 then gifts of healings, helps, governments, diversities of tongues. apostles. — These have precedence, because they saw what the prophets foretold. miracles (or, powers). — The doers of various works: or, the per formers of miracles. helps. — Those who help in teaching and prayer: or in alms giving. governments. — Superiors: or vice-abbots.

12:30. Have all the gifts of healing? do all speak with tongues? do all interpret f interpret. — All are not excellent at translating from one language into another: or in disputing as to sounds : or in extracting mysteries from them,

CHAPTER 13

13:1. Though I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. charity. — A suitable love for God. sounding brass. — That is, devotion without charity.

13:2. Though I have the gift of prophecy and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. prophecy. — The grace of preaching. knowledge. — Of what has been done, and will be done.

13:9. For we know in part, and we prophesy in part. know. — We know little of the mysteries of God. prophesy. — We preach little of the mysteries of God, for we know them not.

13:12. For now we see through a glass, darkly; but then face to face: now I know in part, but then shall I know even as also I am known. in part. — It is only a part of the Godhead that I know: or, there is a part in me that knows the Godhead; that is, the soul only knows Him. am known. — That will be wholly, and not merely in part. darkly. — As long as we are in the body, we see the divine mysteries just as one sees something through a shadow.

13:13. Now abideth faith, hope, charity, these three; but the greatest of these is charity. greatest. — Even in the present life.

CHAPTER 14

14:1. Follow after charity, and desire spiritual gifts, but rather that ye may prophesy. gifts. — The three things mentioned above, viz., faith, hope, charity. prophesy. — That you may teach.

14:6. What shall I profit you, except I shall speak to you either by revelation, or by knowledge, or by prophesying, or by doctrine prophesying. — That is, preaching; the stirring up of everyone to belief, that he may be ready for baptism. doctrine (or, teaching). — Teaching everyone after his baptism.

14:8. For if the trumpet give an uncertain sound, who shall prepare himself to the battle? trumpet. — This is another simile — that of a trumpet, which has many different sounds. One is used for battle, another for unyoking, or for marching, or for sleep, or for council. Unless the man who sounds [the call] distinguishes, that is, if he produces only one note, the object of the call is not understood. So likewise, unless the foreign language is distinguished and translated, no one who hears it understands.

14:18. I thank my God I speak with more tongues than ye all. more tongues. — He says this lest they might suppose that speaking many tongues is not a grace of the Spirit.

14:21. In the law it is written, with men of other tongues and other lips will I speak unto this people. other tongues. — They (the Jews) will know every language when they shall be carried into captivity.

14:22. Therefore tongues are for a sign, not to them that believe, but to them that believe not. sign. — The only advantage from the bestowing of many tongues is, that God may be magnified by it, and that unbelievers might become more ready to believe.

14:25. He will worship God, and report that God is in you of a truth. God is in you. — That every one of these men is a prophet.

14:26. How is it, then, brethren? When ye come together, every one of you hath a psalm, hath a doctrine, hath a tongue, hath a revelation, hath an interpretation. Let all things be done unto edifying. how is it? — What, then, is to be done in that matter? It is not hard to say. Let everyone sing his psalms, and teach, and set forth. Let everyone use his gift to edification. a revelation. — Memory, that is, the revealing of mysteries. hath a psalm. — Understands the psalm, Pelagius says: That is, understands what the psalm contains.

14:31. For ye may all prophesy one by one, that all may learn, and all may be comforted. one by one. — This is an answer to their thoughts if, when he says, " Ye may all prophesy," anyone should say, " Then everyone will be a preacher there." For the way in which it should be done is " one by one." Question: Then what will the women do? Will they preach? No, says Paul, let them keep silence (v. 34).

14:32. And the spirits of the prophets are subject to the prophets. prophets. —Some say that the Holy Spirit, who was in the prophets of the Old Testament, was subjected to the prophets of the New, that is, to the apostles. But this is not true; for it is not of prophets he treats here, but of preachers.

14:36. What? came the word of God out from you? or came it unto you only? unto you — Is it to you only it has been preached? Certainly not, but to all nations. It is not right to make anything profound of the Gospel.

CHAPTER 15

15:3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures. delivered to you. — As it has been foretold in the prophets, and figured in the law, and has been declared in the Gospel.

15:5. And that he was seen of Cephas, then of the twelve. twelve (or, eleven). — The eleven apostles in the supper room at Zion.

15:6. After that he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. remain. — i.e., alive; if you wish to converse with any of them, you can do so.

15:9. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. meet. — For the apostleship is a great honor; it is an embassy to you from Jesus.

15:23. But every man in his own order: Christ the first fruits; afterward they that are Christ's at his coming. in his own order. — Will rise: he does not distinguish the order of time here, for all the dead will rise together. order. — The order of reception of reward by the righteous, and the order of reception of punishment by the wicked.

15:24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. authority and power. — These were ancient names of demons, for every grade of them has sinned.

15:26. The last enemy that shall be destroyed is death. death. — Whatever death this may be, whether separation of body and soul: or penal death.

15:29. Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? for the dead. — For sinners who cause death: or, for those who are dead as to their wills.

15:32. If after the manner of men I have fought with beasts in Ephesus, what advantageth it me if the dead rise not? Let us eat and drink, for tomorrow we die. If the dead rise not. — If it is only the humanity of Christ I believe in, and I do not believe in His resurrection nor my own resurrection, i.e., if the present life is all that I have. eat and drink. — If it is thus we are, we resemble the quadruped, of whom Isaiah uttered this saying.

15:33. Be not deceived: evil communications corrupt good manners. manners. — Menander, the comic poet, was the author of this text; he was a Corinthian (Athenian) poet.

15:40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. glory. — He points out three things here: the difference between celestial and terrestrial bodies; the difference between celestial bodies among themselves; and the difference between terrestrial bodies among themselves. The difference between celestial bodies signifies the difference in glory between the saints in heaven. The difference between terrestrial bodies signifies the difference of the punishments inflicted on sinners in hell.

15:43. It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power. power. — There are three things here: glory, power, spirituality: these do not belong to the bodies of sinners, but to the righteous.  dishonour. — The baseness of being mingled with mould.

15:44. It is sown a natural body; it is raised a spiritual body. Natural. — Animate, i.e., heavy.

15:45. The first man Adam was made a living soul: the last Adam was made a quickening spirit. soul. — The soul was alive only: the spirit now gives life to the body [also].

15:47. The first man is of the earth, earthy: the second man is the Lord from heaven. earthy. — Like his mother (the earth) was the son (Adam); [but] like his father (God) was this son (Christ).

15:49. As we have borne the image of the earthy, we shall1 also bear the image of the heavenly. shall bear (or, let us bear). — Let us, following the works of Christ in righteousness, use the same diligence as we did in following the deeds of Adam in sin, and then we shall be heavenly.

15:51. Behold, I show you a mystery: we shall not3 all sleep, but we shall all be changed. shall (or, shall not). — For though there is [in a sense] a change to sinners, he does not reckon it as a change, for they only pass from [temporal] death to [eternal] death; but the change of the just is from death to life, and this he reckons a [true] change.

15:52. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. last trump. — At the last blast, for there shall be no call of assembly after that: or, at the last preaching: or, at the voice of the archangel.

15:55. O death, where is thy sting? O grave, where is thy victory? sting. — Wherewith thou didst strike the life of all men.

15:56. The sting of death is sin; and the strength of sin is the law. the law. — Because it was through transgression of the law that sin has been manifested: or, the law of concupiscence, which is in every one's members, leading to the desire to sin. Everyone has transgressed that law since Adam.

15:57. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. victory. — Through faith in Jesus Christ.