Read Scripture In A Year: February 22

Passage 1: Exodus 35

(Exo 35:1) Then Moses assembled all the Congregation of the children of Israel, and sayd vnto them, These are the wordes which the Lord hath commanded, that ye should do them:

(Exo 35:2) Six dayes thou shalt work, but the seuenth day shall bee vnto you the holy Sabbath of rest vnto the Lord: whosoeuer doth any worke therein, shall die.

(Notes Reference) Six days shall work be done, but on the seventh day there shall be to you an holy (a) day, a sabbath of rest to the LORD: whosoever doeth work therein shall be put to death.

(a) In which you shall rest from all bodily work.

(Exo 35:3) Ye shall kindle no fire throughout all your habitations vpon the Sabbath day.

(Exo 35:4) Againe, Moses spake vnto all the Congregation of the children of Israel, saying, This is the thing which the Lord commandeth, saying,

(Exo 35:5) Take from among you an offering vnto the Lord: whosoeuer is of a willing heart, let him bring this offring to the Lord, namely golde, and siluer, and brasse:

(Exo 35:6) Also blewe silke, and purple, and skarlet, and fine linen, and goates heare,

(Exo 35:7) And rams skins died red, and badgers skins with Shittim wood:

(Exo 35:8) Also oyle for light, and spices for the anointing oyle, and for the sweete incense,

(Exo 35:9) And onix stones, and stones to be set in the Ephod, and in the brest plate.

(Exo 35:10) And all the wise hearted among you, shall come and make all that the Lord hath commanded:

(Notes Reference) And every wise (b) hearted among you shall come, and make all that the LORD hath commanded;

(b) See (Exo 28:3).

(Exo 35:11) That is, the Tabernacle, that pauilion thereof, and his couering, and his taches and his boards, his barres, his pillars and his sockets,

(Exo 35:12) The Arke, and the barres thereof ye Merci-seate, and the vaile that couereth it,

(Notes Reference) The ark, and the staves thereof, [with] the mercy seat, and the vail of the (c) covering,

(Exo 35:13) The Table, and the barres of it, and all the instruments thereof, and the shewe bread:

(Exo 35:14) Also the Candlesticke of light and his instruments, and his lampes with the oyle for the light:

(Exo 35:15) Likewise the Altar of perfume and his barres, and the anoynting oyle, and the sweete incense, and the vaile of the doore at the entring in of the Tabernacle,

(Exo 35:16) The Altar of burnt offering with his brasen grate, his barres and all his instruments, the Lauer and his foote,

(Exo 35:17) The hangings of the court, his pillars and his sockets, and the vaile of the gate of the court,

(Exo 35:18) The pinnes of the Tabernacle, and the pinnes of the court with their cordes,

(Exo 35:19) The ministring garments to minister in the holy place, and the holy garments for Aaron the Priest, and the garmentes of his sonnes, that they may minister in the Priests office.

(Notes Reference) The (d) cloths of service, to do service in the holy [place], the holy garments for Aaron the priest, and the garments of his sons, to minister in the priest's office.

(d) Such as belong to the service of the tabernacle.

(Exo 35:20) Then all the Congregation of the children of Israel departed from the presence of Moses.

(Exo 35:21) And euery one, whose heart encouraged him, and euery one, whose spirit made him willing, came and brought an offring to the Lord, for the worke of the Tabernacle of the Congregation, and for all his vses, and for the holy garments.

(Exo 35:22) Both men and women, as many as were free hearted, came and brought taches and earings, and rings, and bracelets, all were iewels of golde: and euery one that offered an offring of gold vnto the Lord:

(Exo 35:23) Euery man also, which had blewe silke, and purple, and skarlet, and fine linen, and goates heare, and rammes skinnes died red, and badgers skins, brought them.

(Exo 35:24) All that offered an oblation of siluer and of brasse, brought the offring vnto the Lord: and euery one, that had Shittim wood for any maner worke of the ministration, brought it.

(Exo 35:25) And all the women that were wise hearted, did spin with their hands, and brought ye spun worke, euen the blewe silke, and the purple, the skarlet, and the fine linen.

(Notes Reference) And all the women that were (e) wise hearted did spin with their hands, and brought that which they had spun, [both] of blue, and of purple, [and] of scarlet, and of fine linen.

(e) Who were witty and expert.

(Exo 35:26) Likewise al the women, whose hearts were moued with knowledge, spun goates heare.

(Notes Reference) And all the women (f) whose heart stirred them up in wisdom spun goats' [hair].

(f) That is, who were good spinners.

(Exo 35:27) And ye rulers brought onix stones, and stones to be set in the Ephod, and in the brest plate:

(Exo 35:28) Also spice, and oyle for light, and for the anoynting oyle, and for the sweete perfume.

(Exo 35:29) Euery man and woman of the children of Israel, whose hearts moued the willingly to bring for all the worke which the Lord had commanded the to make by the hand of Moses, brought a free offring to the Lord.

(Notes Reference) The children of Israel brought a willing offering unto the LORD, every man and woman, whose heart made them willing to bring for all manner of work, which the LORD had commanded to be made (g) by the hand of Moses.

(g) Using Moses as a minister of it.

(Exo 35:30) Then Moses sayde vnto the children of Israel, Beholde, the Lord hath called by name Bezaleel the sonne of Vri, the sonne of Hur of the tribe of Iudah,

(Exo 35:31) And hath filled him with an excellent spirit of wisdome, of vnderstanding, and of knowledge, and in all maner worke,

(Exo 35:32) To finde out curious workes, to worke in golde, and in siluer, and in brasse,

(Exo 35:33) And in grauing stones to set them, and in karuing of wood, euen to make any maner of fine worke.

(Exo 35:34) And he hath put in his heart that hee may teach other: both hee, and Aholiab the sonne of Ahisamach of the tribe of Dan:

(Exo 35:35) Them hath he filled with wisdome of heart to worke all maner of cunning and broidred, and needle worke: in blewe silke, and in purple, in skarlet, and in fine linnen and weauing, euen to do all maner of worke and subtill inuentions.

(Notes Reference) Them hath he filled with wisdom of heart, to work all manner (h) of work, of the engraver, and of the cunning workman, and of the embroiderer, in blue, and in purple, in scarlet, and in fine linen, and of the weaver, [even] of them that do any work, and of those that devise cunning work.

(h) Belonging to graving or carving, or such like.

Passage 2: Psalms 92-93

(Psa 92:1) A Psalme or song for the Sabbath day. It is a good thing to praise the Lord, and to sing vnto thy Name, O most High,

(Notes Reference) "A Psalm [or] Song for the (a) sabbath day." [It is a] good [thing] to give thanks unto the LORD, and to sing praises unto thy name, O most High:

(a) Which teaches that the use of the Sabbath stands in praising God, and not only in ceasing from work.

(Psa 92:2) To declare thy louing kindenesse in the morning, and thy trueth in the night,

(Notes Reference) To shew forth thy lovingkindness in the (b) morning, and thy faithfulness every night,

(b) For God's mercy and fidelity in his promises toward his, bind them to praise him continually both day and night.

(Psa 92:3) Vpon an instrument of tenne strings, and vpon the viole with the song vpon the harpe.

(Notes Reference) Upon an (c) instrument of ten strings, and upon the psaltery; upon the harp with a solemn sound.

(Psa 92:4) For thou, Lord, hast made mee glad by thy workes, and I wil reioyce in the workes of thine handes.

(Notes Reference) For thou, LORD, hast made me glad through thy (d) work: I will triumph in the works of thy hands.

(d) He shows the use of the Sabbath day: that is, to meditate God's works.

(Psa 92:5) O Lord, how glorious are thy workes! and thy thoughtes are very deepe.

(Psa 92:6) An vnwise man knoweth it not, and a foole doeth not vnderstand this,

(Notes Reference) A (e) brutish man knoweth not; neither doth a fool understand this.

(e) That is, the wicked do not consider God's works nor his judgments against them, and therefore most justly perish.

(Psa 92:7) (When the wicked growe as the grasse, and all the workers of wickednesse doe flourish) that they shall be destroyed for euer.

(Psa 92:8) But thou, O Lord, art most High for euermore.

(Notes Reference) But thou, LORD, [art (f) most] high for evermore.

(f) Your judgments are most constant against the wicked and pass our reach.

(Psa 92:9) For loe, thine enemies, O Lord: for loe, thine enemies shall perish: all the workers of iniquitie shall be destroyed.

(Psa 92:10) But thou shalt exalt mine horne, like the vnicornes, and I shalbe anoynted with fresh oyle.

(Notes Reference) (g) But my horn shalt thou exalt like [the horn of] an unicorn: I shall be anointed with fresh oil.

(g) You will strengthen them with all power, and bless them with all happiness.

(Psa 92:11) Mine eye also shall see my desire against mine enemies: and mine eares shall heare my wish against the wicked, that rise vp against me.

(Psa 92:12) The righteous shall flourish like a palme tree, and shall grow like a Cedar in Lebanon.

(Notes Reference) The righteous shall (h) flourish like the palm tree: he shall grow like a cedar in Lebanon.

(h) Though the faithful seem to whither and be cut down by the wicked, yet they will grow again and flourish in the Church of God as the cedars do in mount Lebanon.

(Psa 92:13) Such as bee planted in the house of the Lord, shall flourish in the courtes of our God.

(Psa 92:14) They shall still bring foorth fruite in their age: they shall be fat and flourishing,

(Notes Reference) They shall still bring forth fruit in old (i) age; they shall be fat and flourishing;

(i) The children of God will have a power above nature and their age will bring forth fresh fruit.

(Psa 92:15) To declare that the Lord my rocke is righteous, and that none iniquitie is in him.

(Psa 93:1) The Lord reigneth, and is clothed with maiestie: the Lord is clothed, and girded with power: the world also shall be established, that it cannot be mooued.

(Notes Reference) The LORD (a) reigneth, he is clothed with majesty; the LORD is clothed with strength, [wherewith] he hath girded himself: the world also is stablished, that it cannot be moved.

(a) As God by his power and wisdom has made and governed the world, so must the same be our defence against all enemies and dangers.

(Psa 93:2) Thy throne is established of olde: thou art from euerlasting.

(Notes Reference) Thy (b) throne [is] established of old: thou [art] from everlasting.

(b) In which you sit and govern the world.

(Psa 93:3) The floodes haue lifted vp, O Lord: the floodes haue lifted vp their voyce: the floods lift vp their waues.

(Notes Reference) (c) The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves.

(Psa 93:4) The waues of ye sea are marueilous through the noyse of many waters, yet the Lord on High is more mightie.

(Psa 93:5) Thy testimonies are very sure: holinesse becommeth thine House, O Lord, for euer.

(Notes Reference) Thy (d) testimonies are very sure: holiness becometh thine house, O LORD, for ever.

(d) Besides God's power and wisdom in creating and governing his great mercy also appears in that he has given his people his word and covenant.

Passage 3: 1 Corinthians 4-5

(1Co 4:1) Let a man so thinke of vs, as of the ministers of Christ, and disposers of the secrets of God:

(Notes Reference) Let (1) a (a) man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.

(1) He concludes the duty of the hearers towards their ministers: that they do not esteem them as lords. Yet nonetheless they are to give ear to them, as to those that are sent from Christ. Sent I say to this end and purpose, that they may receive as it were at their hands the treasure of salvation which is drawn out of the secrets of God.

(a) Every man.

(1Co 4:2) And as for the rest, it is required of the disposers, that euery man be found faithfull.

(Notes Reference) (2) Moreover it is required in stewards, that a man be found faithful.

(2) Last of all, he warns the ministers that they also do not behave themselves as lords, but as faithful servants, because they must render an account of their stewardship to God.

(1Co 4:3) As touching me, I passe very litle to be iudged of you, or of mans iudgement: no, I iudge not mine owne selfe.

(Notes Reference) (3) But with me it is a very small thing that I should be judged of you, (4) or of man's (b) judgment: yea, (5) I judge not mine own self.

(3) In reprehending others, he sets himself for an example, and anticipates an objection. Using the gravity of an apostle, he shows that he does not care for the contrary judgments that those have of him, in that they esteemed him as a vile person, because he did not set forth himself as they did. And he brings good reasons why he was not moved with the judgments which they had of him. (4) First, because that which men judge in these cases of their own brains is not to be considered any more than when the unlearned judge of wisdom.

(b) Literally, "day", after the manner of Cilician speech. (5) Secondly, he says, how can you judge how much or how little I am to be made responsible for, seeing that I myself who know myself better than you do, and who dare profess that I have walked in my calling with a good conscience, dare not yet nonetheless claim anything to myself. Nonetheless, I know that I am not blameless: much less therefore should I flatter myself as you do.

(1Co 4:4) For I know nothing by my selfe, yet am I not thereby iustified: but he that iudgeth me, is the Lord.

(Notes Reference) For I know nothing by myself; yet am I not hereby justified: but he that judgeth me is the (c) Lord.

(1Co 4:5) Therefore iudge nothing before the time, vntill the Lord come, who will lighten things that are hid in darkenesse, and make the counsels of the hearts manifest: and then shall euery man haue praise of God.

(Notes Reference) (6) Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts: and then shall every man have (d) praise of God.

(6) A third reason proceeding from a conclusion, as it were, out of the former reasons. It is God's office to esteem every man according to his value, because he knows the secrets of the heart, which men for the most part are ignorant of. Therefore this judgment does not pertain to you.

(d) One could not be praised above the rest, without the others being blamed: and he mentions praise rather than lack of praise, because the beginning of this dispute was this, that they gave more to some men than was appropriate.

(1Co 4:6) Nowe these things, brethren, I haue figuratiuely applied vnto mine owne selfe and Apollos, for your sakes, that ye might learne by vs, that no man presume aboue that which is written, that one swell not against another for any mans cause.

(Notes Reference) (7) And these things, brethren, I have in a figure transferred to myself and [to] Apollos for your sakes; that ye might learn (e) in us not to think [of men] above that which is written, that no one of you be puffed up for one against another.

(7) Having rejected their judgment, he sets forth himself again as a singular example of modesty, as one who concealed in this epistle those factious teacher's names, did not hesitate to put down his own name and Apollos' in their place, and took upon him as it were their shame. And this shows how far was he from preferring himself to any.

(e) By our example, who choose rather to take other men's faults upon us, than to find fault with any by name.

(1Co 4:7) For who separateth thee? and what hast thou, that thou hast not receiued? if thou hast receiued it, why reioycest thou, as though thou haddest not receiued it?

(Notes Reference) (8) For who maketh thee to differ [from another]? and what hast thou that thou didst not receive? now if thou didst receive [it], why dost thou glory, as if (f) thou hadst not received [it]?

(8) He shows a good way to bridle pride. First, if you consider how it is wrong for you to exclude yourself from the number of others, seeing you are a man yourself. Second, if you consider that even though you have something more than other men have, yet you only have it by God's bountifulness. And what wise man is he that will brag of another's goodness, and that against God?

(f) There is nothing then in us by nature that is worthy of commendation: but all that we have, we have it of grace, which the Pelegians and semi-Pelegians will not confess.

(1Co 4:8) Nowe ye are full: nowe ye are made rich: ye reigne as kings without vs, and would to God ye did reigne, that we also might reigne with you.

(Notes Reference) (9) Now ye are full, now ye are rich, ye have reigned as kings without us: and I would to God ye did reign, that we also might reign with you.

(9) He descends to a most grave mockery, to cause those glory-seeking men to blush, even though they did not want to.

(1Co 4:9) For I thinke that God hath set forth vs the last Apostles, as men appointed to death: for we are made a gasing stocke vnto the worlde, and to the Angels, and to men.

(Notes Reference) For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a (g) spectacle unto the world, and to angels, and to men.

(g) He that thinks that Paul and the pope are alike, who lyingly boasts that he is his successor, let him compare the delicacies of the popish court with Paul's state as we see it here.

(1Co 4:10) We are fooles for Christes sake, and ye are wise in Christ: we are weake, and ye are strong: ye are honourable, and we are despised.

(1Co 4:11) Vnto this houre we both hunger, and thirst, and are naked, and are buffeted, and haue no certaine dwelling place,

(1Co 4:12) And labour, working with our owne handes: we are reuiled, and yet we blesse: we are persecuted, and suffer it.

(1Co 4:13) We are euill spoken of, and we pray: we are made as the filth of the world, the offskowring of all things, vnto this time.

(Notes Reference) Being defamed, we intreat: we are made as the (h) filth of the world, [and are] the offscouring of all things unto this day.

(h) Such as is gathered together by sweeping.

(1Co 4:14) I write not these things to shame you, but as my beloued children I admonish you.

(Notes Reference) (10) I write not these things to shame you, but as my beloved sons I warn [you].

(10) Moderating the sharpness of his mockery, he puts them in mind to remember of whom they were begotten in Christ, and that they should not doubt to follow him for an example. Even though he seems vile according to the outward show in respect of others, yet he is mighty by the efficacy of God's Spirit, as had been shown among themselves.

(1Co 4:15) For though ye haue tenne thousand instructours in Christ, yet haue ye not many fathers: for in Christ Iesus I haue begotten you through the Gospel.

(1Co 4:16) Wherefore, I pray you, be ye folowers of me.

(1Co 4:17) For this cause haue I sent vnto you Timotheus, which is my beloued sonne, and faithfull in the Lord, which shall put you in remembrance of my wayes in Christ as I teache euery where in euery Church.

(Notes Reference) For this cause have I sent unto you Timotheus, who is my beloved son, and faithful in the Lord, who shall bring you into remembrance of my (i) ways which be in Christ, as I teach every where in every church.

(i) What way and rule I follow everywhere in teaching the churches.

(1Co 4:18) Some are puffed vp as though I woulde not come vnto you.

(Notes Reference) (11) Now some are puffed up, as though I would not come to you.

(11) Last of all he descends also to apostolic threatenings, but yet chiding them as a father, lest by their disorder he was forced to come to punish some among them.

(1Co 4:19) But I will come to you shortly, if the Lord will, and will knowe, not the wordes of them which are puffed vp, but the power.

(Notes Reference) But I will come to you shortly, if the Lord will, and will know, not the (k) speech of them which are puffed up, but the power.

(k) By words, he means their fancy and elaborate type of eloquence, which he contrasts with the power of the Holy Spirit.

(1Co 4:20) For the kingdome of God is not in worde, but in power.

(1Co 4:21) What will ye? shall I come vnto you with a rod, or in loue, and in ye spirite of meekenes?

(Notes Reference) (12) What will ye? shall I come unto you with a rod, or in love, and [in] the (l) spirit of meekness?

(12) A passing over to another part of this epistle, in which he reprehends most sharply a very odious offence, showing the use of ecclesiastical correction.

(l) Acting meekly towards you.

(1Co 5:1) It is heard certainely that there is fornication among you: and such fornication as is not once named among the Gentiles, that one should haue his fathers wife.

(Notes Reference) It is (1) reported commonly [that there is] fornication among you, and such fornication as is not so much as named among the Gentiles, that one should have his father's wife.

(1) They are greatly to be reprehended who by allowing wickedness, set forth the Church of God to be mocked and scorned by infidels.

(1Co 5:2) And ye are puffed vp and haue not rather sorowed, that he which hath done this deede, might be put from among you.

(Notes Reference) (2) And ye are puffed up, and have not rather mourned, that he that hath done this deed might be taken away from among you.

(2) There are none more proud than they that least know themselves.

(1Co 5:3) For I verely as absent in bodie, but present in spirit, haue determined already as though I were present, that he that hath thus done this thing,

(Notes Reference) (3) For I verily, as absent in body, but present in (a) spirit, have judged already, as though I were present, [concerning] him that hath so done this deed,

(3) Excommunication ought not to be committed to one man's power, but must be done by the authority of the whole congregation, after the matter is diligently examined.

(a) In mind, thought, and will.

(1Co 5:4) When ye are gathered together, and my spirit, in the Name of our Lord Iesus Christ, that such one, I say, by the power of our Lord Iesus Christ,

(Notes Reference) In the (b) name of our Lord Jesus Christ, when ye are gathered together, and my spirit, (4) with the power of our Lord Jesus Christ,

(b) Calling upon Christ's name. (4) There is no doubt that the judgment is ratified in heaven, in which Christ himself sits as Judge.

(1Co 5:5) Be deliuered vnto Satan, for the destruction of the flesh, that the spirit may be saued in the day of the Lord Iesus.

(Notes Reference) (5) To (c) deliver such an one unto Satan for the (6) destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus.

(5) The one who is excommunicated is delivered to the power of Satan, in that he is cast out of the house of God.

(c) What it is to be delivered to Satan the Lord himself declares when he says, "Let him be unto thee as a heathen and publican"; (Mat 18:17). That is to say, to be disfranchised and put out of the right and privileges of the city of Christ, which is the Church, outside of which Satan is lord and master. (6) The goal of excommunication is not to cast away the excommunicate that he should utterly perish, but that he may be saved, that is, that by this means his flesh may be tamed, that he may learn to live to the Spirit.

(1Co 5:6) Your reioycing is not good: knowe ye not that a litle leauen, leaueneth ye whole lumpe?

(Notes Reference) (7) Your glorying (d) [is] not good. Know ye not that a little leaven leaveneth the whole lump?

(7) Another goal of excommunication is that others are not infected, and therefore it must of necessity be retained in the Church, so that one is not infected by the other.

(d) Is nothing and not grounded upon good reason, as though you were excellent, and yet there is such wickedness found among you.

(1Co 5:7) Purge out therefore the olde leauen, that ye may be a newe lumpe, as ye are vnleauened: for Christ our Passeouer is sacrificed for vs.

(Notes Reference) (8) Purge out therefore the old leaven, that ye may be a new (e) lump, as ye are unleavened. For even Christ our (f) passover is sacrificed for us:

(8) By alluding to the ceremony of the passover, he exhorts them to cast out that unclean person from among them. In times past, he says, it was not lawful for those who celebrated the passover to eat unleavened bread, insomuch that he was held as unclean and unworthy to eat the passover, whoever had but tasted of leaven. Now our whole life must be as it were the feast of unleavened bread, in which all they that are partakers of that immaculate lamb which is slain, must cast out both of themselves, and also out of their houses and congregations, all impurity.

(e) By lump he means the whole body of the Church, every member of which must be unleavened bread, that is, be renewed in spirit, by plucking away the old corruption.

(f) The Lamb of our passover.

(1Co 5:8) Therefore let vs keepe the feast, not with olde leauen, neither in the leauen of maliciousnes and wickednesse: but with the vnleauened bread of synceritie and trueth.

(Notes Reference) Therefore let us keep the (g) feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened [bread] of sincerity and truth.

(g) Let us lead our whole life as it were a continual feast, honestly and uprightly.

(1Co 5:9) I wrote vnto you in an Epistle, that ye should not companie together with fornicatours,

(Notes Reference) (9) I wrote unto you in an epistle not to company with fornicators:

(9) Now he speaks more generally: and that which he spoke before of the incestuous person he shows that it pertains to others, who are known to be wicked and those who through their wicked life are a slander to the Church, who ought also by lawful order be cast out of the community of the Church. And making mention of eating meals, either he means that feast of love at which the supper of the Lord was received, or else their common usage and manner of life. And this is to be properly understood, lest any man should think that either matrimony was broken by excommunication, or such duties hindered and cut off by it, as we owe one to another: children to their parents, subjects to their rulers, servants to their masters, and neighbour to neighbour, to win one another to God.

(1Co 5:10) And not altogether with the fornicatours of this world, or with the couetous, or with extortioners, or with idolaters: for then ye must goe out of the world.

(Notes Reference) Yet not (h) altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.

(h) If you should utterly abstain from such men's company, you should go out of the world. Therefore I speak of those who are in the very bosom of the Church, who must be brought back into order by discipline, and not of those who are outside of the Church, with whom we must labour by all means possible, to bring them to Christ.

(1Co 5:11) But nowe I haue written vnto you, that ye companie not together: if any that is called a brother, be a fornicatour, or couetous, or an idolater, or a rayler, or a drunkard, or an extortioner, with such one eate not.

(1Co 5:12) For what haue I to doe, to iudge them also which are without? doe ye not iudge them that are within?

(Notes Reference) (10) For what have I to do to judge them also that are without? do not ye judge them that are within?

(10) Those who are false brethren ought to be cast out of the congregation. As for those who are outside of it, they must be left to the judgment of God.

(1Co 5:13) But God iudgeth them that are without. Put away therefore from among your selues that wicked man.