Read Scripture In A Year: March 4

(Lev 9:1) And in the eight day Moses called Aaron and his sonnes, and the Elders of Israel:

(Notes Reference) And it came to pass on the (a) eighth day, [that] Moses called Aaron and his sons, and the elders of Israel;

(a) After their consecration: for the seven days before, the priests were consecrated.

(Lev 9:2) Then hee sayde vnto Aaron, Take thee a yong calfe for a sinne offring, and a ram for a burnt offring, both without blemish, and bring them before the Lord.

(Notes Reference) And he said unto Aaron, Take thee a young calf for a (b) sin offering, and a ram for a burnt offering, without blemish, and offer [them] before the LORD.

(b) Aaron enters into the possession of the priesthood: and offers the four principal sacrifices, the burnt offering, the sin offering, the peace offering, and the meat offering.

(Lev 9:3) And vnto the children of Israel thou shalt speake, saying, Take yee an hee goate for a sinne offring, and a calfe, and a lambe, both of a yeere olde, without blemish for a burnt offring:

(Lev 9:4) Also a bullock, and a ramme for peace offringes, to offer before the Lord, and a meate offring mingled with oyle: for to day the Lord will appeare vnto you.

(Lev 9:5) Then they brought that which Moses commanded before the Tabernacle of the Congregation, and all the assembly drewe neere and stood before the Lord.

(Notes Reference) And they brought [that] which Moses commanded before the tabernacle of the congregation: and all the congregation drew near and stood before the (c) LORD.

(Lev 9:6) (For Moses had sayde, This is the thing, which the Lord commanded that ye should do, and the glory of the Lord shall appeare vnto you)

(Lev 9:7) Then Moses sayd vnto Aaron, Draw neere to the Altar, and offer thy sinne offering, and thy burnt offring, and make an attonement for thee and for the people: offer also the offring of the people, and make an atonement for them, as the Lord hath commanded.

(Notes Reference) And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for (d) thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.

(d) Read for the understanding of this peace, (Heb 4:5, Heb 7:27).

(Lev 9:8) Aaron therefore went vnto the Altar, and killed the calfe of the sinne offring, which was for himselfe.

(Lev 9:9) And the sonnes of Aaron brought ye blood vnto him, and he dipt his finger in the blood, and put it vpon the hornes of the Altar, and powred the rest of the blood at the foote of the Altar.

(Lev 9:10) But the fat and the kidneis and the kall of the liuer of the sinne offring, he burnt vpon the Altar, as the Lord had commanded Moses.

(Notes Reference) But the fat, and the kidneys, and the caul above the liver of the sin offering, he (e) burnt upon the altar; as the LORD commanded Moses.

(e) That is, he laid them in order, and so they were burnt when the Lord sent down fire.

(Lev 9:11) The flesh also and the hide hee burnt with fire without the hoste.

(Lev 9:12) After, he slewe the burnt offering, and Aarons sonnes brought vnto him the blood, which he sprinckled round about vpon the Altar.

(Lev 9:13) Also they brought the burnt offring vnto him with the pieces thereof, and the head, and he burnt them vpon the Altar.

(Lev 9:14) Likewise he did wash the inwardes and the legs, and burnt them vpon the burnt offring on the Altar.

(Notes Reference) And he did wash the inwards and the legs, and (f) burnt [them] upon the burnt offering on the altar.

(f) All this must be understood of the preparation of the sacrifices which were burnt after, (Lev 9:24).

(Lev 9:15) Then he offred the peoples offring, and tooke a goate, which was the sinne offring for the people, and slewe it: and offred it for sinne, as the first:

(Lev 9:16) So he offred the burnt offring, and prepared it, according to the maner.

(Lev 9:17) He presented also the meate offring, and filled his hand thereof, and beside the burnt sacrifice of the morning he burnt this vpon the Altar.

(Lev 9:18) He slewe also the bullock, and the ram for the peace offrings, that was for the people, and Arons sonnes brought vnto him the blood, which he sprinkled vpon the Altar round about,

(Lev 9:19) With the fat of the bullocke, and of the ram, the rumpe, and that which couereth the inwards and the kidneis, and the kall of the liuer.

(Lev 9:20) So they layed the fat vpon the breasts, and he burnt the fat vpon the Altar.

(Lev 9:21) But the breastes and the right shoulder Aaron shooke to and from before the Lord, as the Lord had commanded Moses.

(Notes Reference) And the (g) breasts and the right shoulder Aaron waved [for] a wave offering before the LORD; as Moses commanded.

(g) Of the bullock and the ram.

(Lev 9:22) So Aaron lift vp his hand toward the people, and blessed them, and came downe from offring of the sinne offring, and the burnt offring, and the peace offrings.

(Notes Reference) And Aaron lifted up his hand toward the people, and blessed them, and (h) came down from offering of the sin offering, and the burnt offering, and peace offerings.

(h) Because the altar was near the sanctuary, which was the upper end, therefore he is said to come down.

(Lev 9:23) After, Moses and Aaron went into the Tabernacle of the Congregation, and came out, and blessed the people, and the glorie of the Lord appeared to all the people.

(Notes Reference) And Moses and Aaron went into the tabernacle of the congregation, and came out, and (i) blessed the people: and the glory of the LORD appeared unto all the people.

(i) Or prayed for the people.

(Lev 9:24) And there came a fire out from the Lord and consumed vpon the Altar the burnt offring and the fatte: which when all the people sawe, they gaue thankes, and fell on their faces.

(Lev 10:1) But Nadab and Abihu, the sonnes of Aaron, tooke either of them his censor, and put fire therein, and put incense thereupon, and offred strange fire before the Lord, which hee had not commanded them.

(Notes Reference) And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered (a) strange fire before the LORD, which he commanded them not.

(a) Not taken from the altar, which was sent from heaven, and endured till the captivity of Babylon.

(Lev 10:2) Therefore a fire went out from the Lord, and deuoured them: so they dyed before the Lord.

(Lev 10:3) Then Moses sayde vnto Aaron, This is it that the Lord spake, saying, I will bee sanctified in the that come neere me, and before all the people I will be glorified: but Aaron held his peace.

(Notes Reference) Then Moses said unto Aaron, This [is it] that the LORD spake, saying, I will be (b) sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace.

(b) I will punish them that serve me in other ways than I have commanded, not sparing the chief, that the people may fear and praise my judgments.

(Lev 10:4) And Moses called Mishael and Elzaphan the sonnes of Vzziel, the vncle of Aaron, and saide vnto them, Come neere, cary your brethre from before the Sanctuarie out of the hoste.

(Lev 10:5) Then they went, and caried them in their coates out of the host, as Moses had comaunded.

(Lev 10:6) After, Moses saide vnto Aaron and vnto Eleazar and Ithamar his sonnes, Vncouer not your heads, neither rent your clothes, least ye dye, and least wrath come vpon all ye people: but let your brethren, all the house of Israel bewayle the burning which the Lord hath kindled.

(Notes Reference) And Moses said unto Aaron, and unto Eleazar and unto Ithamar, his sons, (c) Uncover not your heads, neither rend your clothes; lest ye die, and lest wrath come upon all the people: but let your brethren, the whole house of Israel, bewail the burning which the LORD hath (d) kindled.

(d) In destroying Nadab and Abihu the chief, and menacing the rest, unless they repent.

(Lev 10:7) And go not yee out from the doore of the Tabernacle of the Congregation, least ye dye: for the anointing oyle of the Lord is vpon you: and they did according to Moses commandement.

(Lev 10:8) And the Lord spake vnto Aaron, saying,

(Lev 10:9) Thou shalt not drinke wine nor strong drinke, thou, nor thy sonnes with thee, when yee come into the Tabernacle of the Congregation, lest ye die: this is an ordinance for euer throughout your generations,

(Lev 10:10) That ye may put difference betweene the holy and the vnholy, and betweene the cleane and the vncleane,

(Lev 10:11) And that ye may teach the children of Israel all the statutes which the Lord hath commanded them by the hand of Moses.

(Lev 10:12) Then Moses saide vnto Aaron and vnto Eleazar and to Ithamar his sonnes that were left, Take the meate offring that remaineth of the offrings of the Lord, made by fire, and eate it without leauen beside ye altar: for it is most holy:

(Lev 10:13) And ye shall eate it in the holy place, because it is thy duetie and thy sonnes duety of the offringes of the Lord made by fire: for so I am commanded.

(Lev 10:14) Also the shaken breast and the heaue shoulder shall yee eate in a cleane place: thou, and thy sonnes, and thy daughters with thee: for they are giuen as thy duetie and thy sonnes duety, of the peace offringes of the children of Israel.

(Notes Reference) And the wave breast and heave shoulder shall ye eat in a clean place; thou, and thy sons, and thy (e) daughters with thee: for [they be] thy due, and thy sons' due, [which] are given out of the sacrifices of peace offerings of the children of Israel.

(e) For the breast and shoulders of the peace offerings might be brought to their families, so that their daughters might eat of them, as also of the offerings of first fruits, the first born, and the Easter lamb, (Lev 22:12-13).

(Lev 10:15) The heaue shoulder, and the shaken breast shall they bring with the offringes made by fire of the fat, to shake it to and from before the Lord, and it shalbe thine and thy sonnes with thee by a lawe for euer, as the Lord hath commanded.

(Lev 10:16) And Moses sought the goate that was offred for sinne, and lo, it was burnt: therefore he was angrie with Eleazar and Ithamar the sonnes of Aaron, which were left aliue, saying,

(Notes Reference) And Moses diligently sought the goat of the sin offering, and, behold, it was burnt: and he was angry with Eleazar and Ithamar, the sons of Aaron [which were] (f) left [alive], saying,

(f) And not consumed as Nadab and Abihu.

(Lev 10:17) Wherfore haue ye not eaten the sinne offring in the holy place, seeing it is most Holie? and God hath giuen it you, to beare the iniquitie of the Congregation, to make an atonement for them before the Lord.

(Lev 10:18) Beholde, the blood of it was not brought within the holy place: ye should haue eaten it in the holy place, as I commanded.

(Lev 10:19) And Aaron said vnto Moses, Behold, this day haue they offred their sinne offring, and their burnt offring before the Lord, and such things as thou knowest are come vnto mee: If I had eaten the sinne offring to day, should it haue bene accepted in the sight of the Lord?

(Notes Reference) And Aaron said unto Moses, Behold, this day (g) have they offered their sin offering and their burnt offering before the LORD; and such things have befallen me: and [if] I had eaten the sin offering to day, should it have been accepted in the sight of the LORD?

(g) That is, Nadab and Abihu.

(Lev 10:20) So when Moses heard it, he was content.

(Notes Reference) And when Moses heard [that], he was (h) content.

(h) Moses bore with his infirmity, considering his great sorrow, but does not leave an example to forgive them that maliciously transgress the commandment of God.

Passage 2: Psalms 108-109

(Psa 108:1) A song or Psalme of David. O God, mine heart is prepared, so is my tongue: I will sing and giue praise.

(Notes Reference) "A Song [or] Psalm of David." O God, my heart is (a) fixed; I will sing and give praise, even with my glory.

(a) This earnest affection declares that he is free from hypocrisy and that sluggishness does not stop him.

(Psa 108:2) Awake viole and harpe: I will awake early.

(Psa 108:3) I will praise thee, O Lord, among the people, and I wil sing vnto thee among the nations.

(Notes Reference) I will praise thee, O LORD, among the (b) people: and I will sing praises unto thee among the nations.

(b) He prophecies of the calling of the Gentiles: for unless they were called, they could not hear the goodness of God.

(Psa 108:4) For thy mercy is great aboue the heauens, and thy trueth vnto the clouds.

(Psa 108:5) Exalt thy self, O God, aboue the heauens, and let thy glorie be vpon all the earth,

(Notes Reference) (c) Be thou exalted, O God, above the heavens: and thy glory above all the earth;

(Psa 108:6) That thy beloued may be deliuered: helpe with thy right hand and heare me.

(Notes Reference) That thy beloved may be delivered: (d) save [with] thy right hand, and answer me.

(d) When God by his benefits makes us partakers of his mercies, he admonishes us to be earnest in prayer, to desire him to continue and finish his graces.

(Psa 108:7) God hath spoken in his holinesse: therefore I will reioyce, I shall deuide Shechem and measure the valley of Succoth.

(Notes Reference) God hath spoken in his (e) holiness; I will rejoice, I will divide Shechem, and mete out the valley of Succoth.

(e) As he has spoken to Samuel concerning me, so will he show himself constant and holy in his promise, so that these nations following will be subject to me.

(Psa 108:8) Gilead shalbe mine, and Manasseh shalbe mine: Ephraim also shalbe the strength of mine head: Iuda is my lawgiuer.

(Psa 108:9) Moab shalbe my washpot: ouer Edom wil I cast out my shoe: vpon Palestina wil I triumph.

(Psa 108:10) Who will leade mee into the strong citie? who will bring me vnto Edom?

(Psa 108:11) Wilt not thou, O God, which haddest forsaken vs, and diddest not goe foorth, O God, with our armies?

(Notes Reference) (f) [Wilt] not [thou], O God, [who] hast cast us off? and wilt not thou, O God, go forth with our hosts?

(f) From the sixth verse of this psalm to the last, read also (Psa 60:5).

(Psa 108:12) Giue vs helpe against trouble: for vaine is the helpe of man.

(Psa 108:13) Through God we shall doe valiantly: for he shall treade downe our enemies.

(Psa 109:1) To him that excelleth. A Psalme of David. Holde not thy tongue, O God of my praise.

(Notes Reference) "To the chief Musician, A Psalm of David." Hold not thy peace, O God of my (a) praise;

(a) Though all the world condemn me, yet you will approve my innocence and that is sufficient praise to me.

(Psa 109:2) For the mouth of the wicked, and the mouth full of deceite are opened vpon me: they haue spoken to me with a lying tongue.

(Psa 109:3) They compassed me about also with words of hatred, and fought against me without a cause.

(Psa 109:4) For my friendship they were mine aduersaries, but I gaue my selfe to praier.

(Notes Reference) For my love they are my adversaries: (b) but I [give myself unto] prayer.

(b) To declare that I had no other refuge, but you, in whom my conscience was at rest.

(Psa 109:5) And they haue rewarded me euil for good, and hatred for my friendship.

(Psa 109:6) Set thou the wicked ouer him, and let the aduersarie stand at his right hand.

(Notes Reference) (c) Set thou a wicked man over him: and let Satan stand at his right hand.

(c) Whether it was Doeg or Saul, or some familiar friend that had betrayed him, he prays not for private affection, but moved by God's Spirit, that God would take vengeance on him.

(Psa 109:7) Whe he shalbe iudged, let him be condemned, and let his praier be turned into sinne.

(Notes Reference) When he shall be judged, let him be condemned: and let his (d) prayer become sin.

(d) As to the elect all things turn to their profit, so to the reprobate, even those things that are good, turn to their damnation.

(Psa 109:8) Let his daies be fewe, and let another take his charge.

(Notes Reference) Let his days be few; [and] let another take his (e) office.

(e) This was chiefly accomplished in Judas, (Act 1:20).

(Psa 109:9) Let his children be fatherlesse, and his wife a widowe.

(Psa 109:10) Let his children be vagabonds and beg and seeke bread, comming out of their places destroyed.

(Psa 109:11) Let the extortioner catch al that he hath, and let the strangers spoile his labour.

(Notes Reference) Let (f) the extortioner catch all that he hath; and let the strangers spoil his labour.

(f) He declares that the curse of God lies on the extortioners, who thinking to enrich their children by their unlawfully gotten goods, are by God's just judgment deprived of all.

(Psa 109:12) Let there be none to extend mercie vnto him: neither let there be any to shewe mercie vpon his fatherlesse children.

(Psa 109:13) Let his posteritie be destroied, and in the generation following let their name be put out.

(Psa 109:14) Let the iniquitie of his fathers bee had in remembrance with the Lord: and let not the sinne of his mother be done away.

(Notes Reference) (g) Let the iniquity of his fathers be remembered with the LORD; and let not the sin of his mother be blotted out.

(g) Thus the Lord punishes to the third and fourth generation the wickedness of the parents in their wicked children.

(Psa 109:15) But let them alway be before the Lord, that he may cut off their memorial from ye earth.

(Psa 109:16) Because he remembred not to shew mercie, but persecuted the afflicted and poore man, and the sorowfull hearted to slay him.

(Notes Reference) Because that (h) he remembered not to shew mercy, but persecuted the poor and needy man, that he might even slay the broken in heart.

(h) He shows that God plagues them in a strange way who show themselves cruel toward others.

(Psa 109:17) As he loued cursing, so shall it come vnto him, and as he loued not blessing, so shall it be farre from him.

(Notes Reference) As he loved cursing, (i) so let it come unto him: as he delighted not in blessing, so let it be far from him.

(i) Thus the Lord gives to every man the thing in which he delights so that the reprobate cannot accuse God of wrong, when they are given up to their lusts and reprobate minds.

(Psa 109:18) As he clothed himselfe with cursing like a rayment, so shall it come into his bowels like water, and like oyle into his bones.

(Psa 109:19) Let it be vnto him as a garment to couer him, and for a girdle, wherewith he shalbe alway girded.

(Psa 109:20) Let this be the rewarde of mine aduersarie from the Lord, and of them, that speake euill against my soule.

(Notes Reference) [Let] this [be] the reward of mine adversaries (k) from the LORD, and of them that speak evil against my soul.

(k) For being destitute of man's help, he fully trusted in the Lord, that he would deliver him.

(Psa 109:21) But thou, O Lord my God, deale with me according vnto thy Name: deliuer me, (for thy mercie is good)

(Notes Reference) But do thou for me, O GOD the Lord, for thy (l) name's sake: because thy mercy [is] good, deliver thou me.

(l) As you are named merciful, gracious and long suffering, so show yourself in effect.

(Psa 109:22) Because I am poore and needie, and mine heart is wounded within me.

(Psa 109:23) I depart like the shadowe that declineth, and am shaken off as the grashopper.

(Notes Reference) I am gone like the shadow when it declineth: I am tossed up and down as the (m) locust.

(m) Meaning that he has no stay or assurance in this world.

(Psa 109:24) My knees are weake through fasting, and my flesh hath lost all fatnes.

(Notes Reference) My knees are weak through fasting; and my flesh (n) faileth of fatness.

(n) For hunger that came from sorrow, he was lean and his natural moisture failed him.

(Psa 109:25) I became also a rebuke vnto them: they that looked vpon me, shaked their heads.

(Psa 109:26) Helpe me, O Lord my God: saue me according to thy mercie.

(Notes Reference) Help me, O LORD my God: O (o) save me according to thy mercy:

(o) The more grievously Satan assailed him, the more earnest and instant was he in prayer.

(Psa 109:27) And they shall know, that this is thine hand, and that thou, Lord, hast done it.

(Psa 109:28) Though they curse, yet thou wilt blesse: they shall arise and be confounded, but thy seruant shall reioyce.

(Notes Reference) Let them (p) curse, but bless thou: when they arise, let them be ashamed; but let thy servant rejoice.

(p) They will gain nothing by cursing me.

(Psa 109:29) Let mine aduersaries be clothed with shame, and let them couer themselues with their confusion, as with a cloke.

(Psa 109:30) I will giue thankes vnto the Lord greatly with my mouth and praise him among ye multitude.

(Notes Reference) I will greatly praise the LORD with my (q) mouth; yea, I will praise him among the multitude.

(q) Not only in confessing it secretly in myself but also in declaring it before all the congregation.

(Psa 109:31) For he will stand at the right hand of the poore, to saue him from them that woulde condemne his soule.

(Notes Reference) For he shall stand at the right hand of the poor, to save [him] from those that (r) condemn his soul.

(r) By this he shows that he had nothing to do with them who were of little power, but with the judges and princes of the world.

Passage 3: 2 Corinthians 1-2

(2Co 1:1) Pavl an Apostle of JESVS Christ, by the will of God, and our brother Timotheus, to the Church of God, which is at Corinthus with all the Saints, which are in all Achaia:

(Notes Reference) Paul, (1) an apostle of Jesus Christ by the will of God, and Timothy [our] brother, unto the church of God which is at Corinth, with all the saints which are in all Achaia:

(1) See the declaration of such salutations in the former epistles.

(2Co 1:2) Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(2Co 1:3) Blessed be God, euen the Father of our Lord Iesus Christ, the Father of mercies, and the God of all comfort,

(Notes Reference) (2) (a) Blessed [be] God, even the Father of our Lord Jesus Christ, the Father of (b) mercies, and the God of all comfort;

(2) He begins after this manner with thanksgiving, which nonetheless (otherwise than he was accustomed to) he applies to himself: beginning his epistle with the setting forth of the dignity of his apostleship, forced (as it should seem) by their importunity which took an occasion to despise him, by reason of his miseries. But he answers, that he is not so afflicted but that his comforts do exceed his afflictions, showing the ground of them, even the mercy of God the Father in Jesus Christ.

(a) To him be praise and glory given.

(b) Most merciful.

(2Co 1:4) Which comforteth vs in all our tribulation, that we may be able to comfort them which are in any affliction by the comfort wherewith we our selues are comforted of God.

(Notes Reference) Who comforteth us in all our tribulation, (3) that we may be able to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God.

(3) The Lord comforts us to this end and purpose, that we may so much the more surely comfort others.

(2Co 1:5) For as the sufferings of Christ abounde in vs, so our consolation aboundeth through Christ.

(Notes Reference) For as the (c) sufferings of Christ abound in us, so our consolation also aboundeth by Christ.

(2Co 1:6) And whether we be afflicted, it is for your consolation and saluation, which is wrought in the induring of the same sufferings, which we also suffer: or whether we be comforted, it is for your consolation and saluation.

(Notes Reference) (4) And whether we be afflicted, [it is] for your consolation and salvation, which is (d) effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, [it is] for your consolation and salvation.

(4) He denies that either his afflictions with which he was often afflicted, or the consolations which he received of God, may justly be despised, seeing that the Corinthians both ought and might take great occasion to be strengthened and encouraged by either of them.

(d) Although salvation is given to us freely, yet because there is a way appointed to us by which we must come to it, which is the race of an innocent and upright life which we must run, therefore we are said to work our salvation; (Phi 2:12). And because it is God alone that of his free good will works all things in us, therefore is he said to work the salvation in us by that very same way by which we must pass to everlasting life, after we have once overcome all incumbrances.

(2Co 1:7) And our hope is stedfast concerning you, in as much as we know that as ye are partakers of the sufferings, so shall ye be also of the consolation.

(2Co 1:8) For brethren, we woulde not haue you ignorant of our affliction, which came vnto vs in Asia, howe we were pressed out of measure passing strength, so that we altogether doubted, euen of life.

(Notes Reference) (5) For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, insomuch that we (e) despaired even of life:

(5) He witnesses that he is not ashamed of his afflictions, and further that he desires also to have all men know the greatness of them, and also his delivery from them, although it is not yet perfect.

(e) I did not know at all what to do, neither did I see by man's help which way to save my life.

(2Co 1:9) Yea, we receiued the sentence of death in our selues, because we shoulde not trust in our selues, but in God, which rayseth the dead.

(Notes Reference) But we had the sentence of death in (f) ourselves, that we should not trust in ourselves, but in God which raiseth the dead:

(f) I was resolved within myself to die.

(2Co 1:10) Who deliuered vs from so great a death, and doeth deliuer vs: in whom we trust, that yet hereafter he will deliuer vs,

(Notes Reference) Who delivered us from so (g) great a death, and doth deliver: in whom we trust that he will yet deliver [us];

(g) From these great dangers.

(2Co 1:11) So that ye labour together in prayer for vs, that for the gift bestowed vpon vs for many, thankes may be giuen by many persons for vs.

(Notes Reference) (6) Ye also helping together by prayer for us, (7) that for the gift [bestowed] upon us by the means of many persons thanks may be given by many on our behalf.

(6) That he may not seem to boast of himself, he attributes all to God, and in so doing also confesses that he attributes much to the prayers of the faithful. (7) The end of the afflictions of the saints is the glory of God, and therefore they ought to be precious to us.

(2Co 1:12) For our reioycing is this, the testimonie of our conscience, that in simplicitie and godly purenesse, and not in fleshly wisedome, but by the grace of God wee haue had our conuersation in the worlde, and most of all to you wardes.

(Notes Reference) (8) For our rejoicing is this, the testimony of our conscience, that in simplicity and godly (h) sincerity, not with fleshly wisdom, but by the (i) grace of God, we have had our conversation in the world, and more abundantly to you-ward.

(8) Secondly, he dismisses another slander, that is, that he was a light man, and such a one as was not lightly to be trusted, seeing that he promised to come to them, and did not come. And first he speaks of the singleness of his mind, and sincerity, which they knew both by his voice when he was present, and they ought to acknowledge it also in his letters, being absent: and moreover he protests that he will never be otherwise.

(h) With clearness, and holy and true plainness of mind, as God himself can witness.

(i) Trusting to that very wisdom which God of his free goodness has given me from heaven.

(2Co 1:13) For wee write none other thinges vnto you, then that ye reade or els that ye acknowledge, and I trust ye shall acknowledge vnto ye end.

(Notes Reference) For we write (k) none other things unto you, than what ye read or acknowledge; and I trust ye shall acknowledge even to the (l) end;

(k) He says that he writes plainly and simply: for he that writes in an elaborate way, is rightly said to write otherwise than we read. And this, he says, the Corinthians will truly know and like very well.

(l) Perfectly.

(2Co 1:14) Euen as ye haue acknowledged vs partly, that we are your reioycing, euen as ye are ours, in the day of our Lord Iesus.

(Notes Reference) As also ye have acknowledged us in part, that we are your (m) rejoicing, even as ye also [are] ours in the (n) day of the Lord Jesus.

(m) Paul's rejoicing in the Lord was that he had won the Corinthians: and they themselves rejoiced that such an apostle was their instructor, and taught them so purely and sincerely.

(n) When he will sit as judge.

(2Co 1:15) And in this confidence was I minded first to come vnto you, that ye might haue had a double grace,

(Notes Reference) And in this confidence I was minded to come unto you before, that ye might have a (o) second benefit;

(o) Another benefit.

(2Co 1:16) And to passe by you into Macedonia, and to come againe out of Macedonia vnto you, and to be led foorth towarde Iudea of you.

(2Co 1:17) When I therefore was thus minded, did I vse lightnesse? or minde I those thinges which I minde, according to the flesh, that with me should be, Yea, yea, and Nay, nay?

(Notes Reference) (9) When I therefore was thus minded, did I use lightness? or the things that I purpose, do I purpose according to the (p) flesh, that with me there should be (q) yea yea, and nay nay?

(9) He dismisses their slander and false report by denying it, and first of all in that different ones went about to persuade the Corinthians, that in the preaching of the Gospel, Paul agreed not to himself: for this was the matter and the case.

(p) As men do who will rashly promise anything, and change their purpose constantly.

(q) That I should say and not say a thing?

(2Co 1:18) Yea, God is faithfull, that our worde towarde you was not Yea, and Nay.

(Notes Reference) (10) But [as] God [is] (r) true, our word toward you was not yea and nay.

(10) He calls God as witness and as judge of his constancy in preaching and teaching one self same Gospel.

(r) True, and of whose faithful witness it would be horribly wicked to doubt.

(2Co 1:19) For the Sonne of God Iesus Christ, who was preached among you by vs, that is, by me, and Siluanus, and Timotheus, was not Yea, and Nay: but in him it was Yea.

(Notes Reference) (11) For the Son of God, Jesus Christ, who was preached among you by us, [even] by me and Silvanus and Timotheus, (s) was not yea and nay, but in (t) him was yea.

(11) He adds also with himself his companions, as witnesses with whom he fully consented in teaching the same thing, that is, the same Christ.

(s) Was not different and wavering.

(t) That is, in God.

(2Co 1:20) For all the promises of God in him are Yea, and are in him Amen, vnto the glorie of God through vs.

(Notes Reference) (12) For all the promises of God in him [are] yea, and in (u) him Amen, unto the glory of God by (x) us.

(12) Last of all he declares the sum of his doctrine, that is, that all the promises of salvation are sure and ratified in Christ.

(u) Christ is set also forth to exhibit and fulfil them most assuredly, and without any doubt.

(x) Through our ministry.

(2Co 1:21) And it is God which stablisheth vs with you in Christ, and hath anoynted vs.

(Notes Reference) (13) Now he which stablisheth us with you in Christ, and hath anointed us, [is] God;

(13) He attributes the praise of this constancy only to the grace of God, through the Holy Spirit. In addition he concludes that they cannot doubt of his faith and his fellows, without doing injury to the Spirit of God, seeing that they themselves know all this to be true.

(2Co 1:22) Who hath also sealed vs, and hath giuen the earnest of the Spirit in our hearts.

(Notes Reference) Who hath also sealed us, and given the (y) earnest of the Spirit in our hearts.

(y) An earnest is whatever is given to confirm a promise.

(2Co 1:23) Nowe, I call God for a recorde vnto my soule, that to spare you, I came not as yet vnto Corinthus.

(Notes Reference) (14) Moreover I call God for a record upon my (z) soul, that to spare you I came not as yet unto Corinth.

(14) Now coming to the matter, he swears that he did not lightly alter his purpose of coming to them, but rather that he did not come to them for this reason, that he, being present, might not be forced to deal more sharply with them than he would like.

(z) Against myself, and to the danger of my own life.

(2Co 1:24) Not that wee haue dominion ouer your faith, but wee are helpers of your ioy: for by faith yee stande.

(Notes Reference) (15) Not for that we have dominion over your faith, but are helpers of your (a) joy: for by faith ye stand.

(15) He removes all suspicion of arrogance, declaring that he speaks not as a lord to them, but as a servant, appointed by God to comfort them.

(a) He sets the joy and peace of conscience, which God is author of, as opposed to tyrannous fear, and in addition shows the result of the Gospel.

(2Co 2:1) Bvt I determined thus in my selfe, that I would not come againe to you in heauinesse.

(Notes Reference) But I determined this with myself, that I would not come again to you in (a) heaviness.

(a) Causing grief among you, which he would have done if he had come to them before they had repented.

(2Co 2:2) For if I make you sorie, who is he then that shoulde make me glad, but ye same which is made sorie by me?

(2Co 2:3) And I wrote this same thing vnto you, lest when I came, I should take heauines of them, of whom I ought to reioyce: this confidence haue I in you all, that my ioye is the ioye of you all.

(Notes Reference) And I wrote this same unto you, lest, when I came, I should have sorrow from them of whom I ought to rejoice; having (b) confidence in you all, that my joy is [the joy] of you all.

(b) For I trusted that you would immediately take that out of the way which you knew I was discontented with, considering how you are persuaded that my joy is your joy.

(2Co 2:4) For in great affliction, and anguish of heart I wrote vnto you with many teares: not that yee should be made sorie, but that ye might perceiue the loue which I haue, specially vnto you.

(2Co 2:5) And if any hath caused sorowe, the same hath not made mee sorie, but partly (lest I should more charge him) you all.

(Notes Reference) (1) But if any have caused grief, he hath not (c) grieved me, but (d) in part: that I may not (e) overcharge you all.

(1) He passes to another part of this epistle: which nonetheless is put among the first, and to which he returns afterwards: and he handles the releasing and unloosing of the incestuous person, because he seemed to have been given sufficient testimony of his repentance. And this shows the true use of excommunication, that is, that it proceeds not from hatred, but from love, and so end, lest if we keep it up, we serve Satan the devil.

(d) As for me, says Paul, I have no more to do with him.

(e) Lest I should overcharge him who is burdened enough as it is, which burden I would be glad if it were taken from him.

(2Co 2:6) It is sufficient vnto the same man, that hee was rebuked of many.

(2Co 2:7) So that nowe contrariwise yee ought rather to forgiue him, and comfort him, lest the same shoulde bee swalowed vp with ouermuch heauinesse.

(Notes Reference) So that contrariwise ye [ought] rather to (f) forgive [him], and comfort [him], lest perhaps such a one should be swallowed up with overmuch sorrow.

(f) That whereas before you punished him sharply, you should now forgive him.

(2Co 2:8) Wherefore, I pray you, that you woulde confirme your loue towards him.

(Notes Reference) Wherefore I beseech you that ye would (g) confirm [your] love toward him.

(g) That at my entreaty you would declare by the consent of the whole church, that you take him again as a brother.

(2Co 2:9) For this cause also did I write, that I might knowe the proofe of you, whether yee would be obedient in all things.

(2Co 2:10) To whome yee forgiue any thing, I forgiue also: for verely if I forgaue any thing, to whome I forgaue it, for your sakes forgaue I it in the sight of Christ,

(Notes Reference) To whom ye forgive any thing, I [forgive] also: for if I forgave any thing, to whom I forgave [it], for your sakes [forgave I it] in the (h) person of Christ;

(h) Truly, and from the heart.

(2Co 2:11) Lest Satan should circumuent vs: for we are not ignorant of his enterprises.

(Notes Reference) Lest Satan should get an advantage of us: for we are not ignorant of his (i) devices.

(i) Of his mischievous counsel and devilish will.

(2Co 2:12) Furthermore, when I came to Troas to preach Christs Gospell, and a doore was opened vnto me of the Lord,

(Notes Reference) (2) Furthermore, when I came to Troas to [preach] Christ's gospel, and a door was opened unto me of the Lord,

(2) He returns to the confirmation of his apostleship, and brings forth both the testimonies of his labours, and also of God's blessing.

(2Co 2:13) I had no rest in my spirit, because I founde not Titus my brother, but tooke my leaue of them, and went away into Macedonia.

(2Co 2:14) Now thankes be vnto God, which alwaies maketh vs to triumph in Christ, and maketh manifest the sauour of his knowledge by vs in euery place.

(Notes Reference) Now thanks [be] unto God, which always causeth us to triumph in Christ, and maketh manifest the (k) savour of his knowledge by us in every place.

(k) He alludes to the anointing of the priests, and the incense of the sacrifices.

(2Co 2:15) For wee are vnto God the sweete sauour of Christ, in them that are saued, and in them which perish.

(Notes Reference) (3) For we are unto God a sweet savour of Christ, in them that are saved, and in them that perish:

(3) He denies that anything should be taken away from the dignity of his apostleship, because they saw that it was not received with like success in every place. But rather very many rejected and detested him, seeing that he preached Christ not only as a saviour of those that believe, but also as a judge of those that condemn him.

(2Co 2:16) To the one we are the sauour of death, vnto death, and to the other the sauour of life, vnto life: and who is sufficient for these things?

(Notes Reference) To the one [we are] the savour of death unto death; and to the other the savour of life unto life. (4) And who [is] sufficient for these things?

(4) Again, he dismisses all suspicion of arrogance, attributing all things that he did to the power of God, whom he serves sincerely, and with honest affection. And he makes them witnesses of this, even to the sixth verse of the next chapter (2Co 2:17; 2Co 3:6).

(2Co 2:17) For wee are not as many, which make marchandise of the woorde of God: but as of sinceritie, but as of God in ye sight of God speake we in Christ.

(Notes Reference) For we are not as many, which (l) corrupt the word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ.

(l) We do not handle it craftily and covetously, or less sincerely than we ought. And he uses a metaphor, which is taken from hucksters, who used to play the false harlot with whatever came into their hands.