Read Scripture In A Year: March 5

(Lev 11:1) After, the Lord spake vnto Moses and to Aaron, saying vnto them,

(Lev 11:2) Speake vnto the children of Israel, and say, These are the beastes which yee shall eate, among all the beasts that are on the earth.

(Notes Reference) Speak unto the children of Israel, saying, These [are] the beasts which ye (a) shall eat among all the beasts that [are] on the earth.

(a) Or, of which ye may eat.

(Lev 11:3) Whatsoeuer parteth the hoofe, and is clouen footed, and cheweth the cudde, among the beastes, that shall ye eate.

(Notes Reference) Whatsoever parteth the (b) hoof, and is clovenfooted, [and] cheweth the cud, among the beasts, that shall ye eat.

(b) He notes four types of beasts, some that chew the cud only, and some that only have the hoof cleft. Others neither chew the cud, nor have the hoof cleft, and the fourth both chew the cud and have the hoof divided, which may be eaten.

(Lev 11:4) But of them that chewe the cud, or deuide the hoofe onely, of them yee shall not eate: as the camel, because he cheweth the cud, and deuideth not ye hoofe, he shall be vncleane vnto you.

(Lev 11:5) Likewise the conie, because he cheweth the cud and deuideth not the hoofe, he shall bee vncleane to you.

(Lev 11:6) Also the hare, because he cheweth the cud, and deuideth not the hoofe, he shalbe vncleane to you.

(Lev 11:7) And the swine, because he parteth ye hoofe and is clouen footed, but cheweth not the cud, he shalbe vncleane to you.

(Lev 11:8) Of their flesh shall yee not eate, and their carkeise shall yee not touch: for they shall bee vncleane to you.

(Notes Reference) Of their (c) flesh shall ye not eat, and their carcase shall ye not touch; they [are] unclean to you.

(Lev 11:9) These shall ye eate, of all that are in the waters: whatsoeuer hath finnes and skales in ye waters, in the seas, or in the riuers, them shall ye eate.

(Lev 11:10) But all that haue not finnes nor skales in the seas, or in the riuers, of all that moueth in the waters, and of al liuing things that are in the waters, they shalbe an abomination vnto you.

(Notes Reference) And all that have not fins and scales in the seas, and in the rivers, of all that (d) move in the waters, and of any (e) living thing which [is] in the waters, they [shall be] an abomination unto you:

(d) As little fish begotten in the slime.

(e) As they which come of generation.

(Lev 11:11) They, I say, shalbe an abomination to you: ye shall not eate of their flesh, but shall abhorre their carkeis.

(Lev 11:12) Whatsoeuer hath not fins nor skales in the waters, that shalbe abomination vnto you.

(Lev 11:13) These shall ye haue also in abomination among the foules, they shall not be eaten: for they are an abomination, the eagle, and the goshauke, and the osprey:

(Lev 11:14) Also the vultur, and the kite after his kinde,

(Lev 11:15) And all rauens after their kinde:

(Lev 11:16) The ostrich also, and the night crowe, and the seameaw, and the hauke after his kinde:

(Lev 11:17) The litle owle also, and the connorant, and the great owle.

(Lev 11:18) Also the redshanke and the pelicane, and the swanne:

(Lev 11:19) The storke also, the heron after his kinde, and the lapwing, and the backe:

(Lev 11:20) Also euery foule that creepeth and goeth vpon all foure, such shalbe an abomination vnto you.

(Lev 11:21) Yet these shall ye eate: of euery foule that creepeth, and goeth vpon all foure which haue their feete and legs all of one to leape withal vpon the earth,

(Lev 11:22) Of them ye shall eate these, the grashopper after his kinde, and the solean after his kinde, the hargol after his kinde, and the hagab after his kind.

(Notes Reference) [Even] these of them ye may eat; the locust after his kind, and the (f) bald locust after his kind, and the beetle after his kind, and the grasshopper after his kind.

(f) These were certain types of grasshoppers, which are not now properly known.

(Lev 11:23) But al other foules that creepe and haue foure feete, they shalbe abomination vnto you.

(Lev 11:24) For by such ye shalbe polluted: whosoeuer toucheth their carkeis, shalbe vncleane vnto the euening.

(Lev 11:25) Whosoeuer also beareth of their carkeis, shall wash his clothes, and be vncleane vntil euen.

(Notes Reference) And whosoever (g) beareth [ought] of the carcase of them shall wash his clothes, and be unclean until the even.

(g) Out of the camp.

(Lev 11:26) Euery beast that hath clawes deuided, and is not clouen footed, nor cheweth the cud, such shalbe vncleane vnto you: euery one that toucheth them, shalbe vncleane.

(Lev 11:27) And whatsoeuer goeth vpon his pawes among all maner beastes that goeth on all foure, such shalbe vncleane vnto you: who so doth touch their carkeis shalbe vncleane vntil the euen.

(Lev 11:28) And he that beareth their carkeis, shall wash his clothes, and be vncleane vntill the euen: for such shalbe vncleane vnto you.

(Lev 11:29) Also these shalbe vncleane to you amog the things that creepe and moue vpon the earth, the weasell, and the mouse, and the frog, after his kinde:

(Notes Reference) These also [shall be] unclean unto you among the creeping things that creep upon the earth; the weasel, and the mouse, and the (g) tortoise after his kind,

(g) The green frog that sits on the bushes.

(Lev 11:30) Also the rat, and the lizard, and the chameleon, and the stellio, and the molle.

(Lev 11:31) These shall be vncleane to you among all that creepe: whosoeuer doeth touch them when they be dead, shalbe vncleane vntil the euen.

(Lev 11:32) Also whatsoeuer any of the dead carkeises of them doth fall vpon, shalbe vncleane, whether it be vessel of wood, or rayment, or skinne, or sacke: whatsoeuer vessel it be that is occupied, it shalbe put in the water as vncleane vntil the euen, and so be purified.

(Notes Reference) And upon whatsoever [any] of them, when they are dead, doth fall, it shall be unclean; whether [it be] any vessel of wood, or raiment, or (i) skin, or sack, whatsoever vessel [it be], wherein [any] work is done, it must be put into water, and it shall be unclean until the even; so it shall be cleansed.

(i) As a bottle or bag.

(Lev 11:33) But euery earthen vessel, whereinto any of them falleth, whatsoeuer is within it shalbe vncleane, and ye shall breake it.

(Lev 11:34) Al meate also that shalbe eaten, if any such water come vpon it, shalbe vncleane: and all drinke that shalbe drunke in al such vessels shalbe vncleane.

(Lev 11:35) And euery thing that their carkeis fall vpon, shalbe vncleane: the fornais or the pot shalbe broken: for they are vncleane, and shalbe vncleane vnto you.

(Lev 11:36) Yet the fountaines and welles where there is plentie of water shalbe cleane: but that which toucheth their carkeises shalbe vncleane.

(Notes Reference) Nevertheless a fountain or pit, [wherein there is] plenty of water, shall be clean: but that which (k) toucheth their carcase shall be unclean.

(k) So much of the water as touched it.

(Lev 11:37) And if there fal of their dead carkeis vpon any seede, which vseth to be sowe, it shalbe cleane.

(Lev 11:38) But if any water be powred vpon ye seede, and there fal of their dead carkeis thereon, it shall be vncleane vnto you.

(Notes Reference) But if [any] (l) water be put upon the seed, and [any part] of their carcase fall thereon, it [shall be] unclean unto you.

(l) He speaks of seed that is laid to sleep before it is sown.

(Lev 11:39) If also any beast, whereof ye may eate, die, he that toucheth the carkeis thereof shall be vncleane vntil the euen.

(Lev 11:40) And he that eateth of the carkeis of it, shall wash his clothes and be vncleane vntil the euen: he also that beareth the carkeis of it, shall wash his clothes, and be vncleane vntil the euen.

(Lev 11:41) Euery creeping thing therefore that creepeth vpon the earth shalbe an abomination, and not be eaten.

(Lev 11:42) Whatsoeuer goeth vpon the breast, and whatsoeuer goeth vpon al foure, or that hath many feete among all creeping thinges that creepe vpon the earth, ye shall not eate of them, for they shalbe abomination.

(Lev 11:43) Ye shall not pollute your selues with any thing that creepeth, neither make your selues vncleane with them, neither defile your selues thereby: ye shall not, I say, be defiled by them,

(Lev 11:44) For I am the Lord your God: be sanctified therefore, and be holy, for I am holy, and defile not your selues with any creeping thing, that creepeth vpon the earth.

(Notes Reference) For I [am] the LORD your God: ye shall therefore sanctify yourselves, and ye shall be (m) holy; for I [am] holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth.

(m) He shows why God chose them to be his people, (1Pe 1:15).

(Lev 11:45) For I am the Lord that brought you out of the lande of Egypt, to be your God, and that you should be holy, for I am holy.

(Lev 11:46) This is the law of beasts, and of foules, and of euery liuing thing that moueth in the waters, and of euery thing that creepeth vpon the earth:

(Lev 11:47) That there may be a difference betweene the vncleane and cleane, and betweene the beast that may be eaten, and the beast that ought not to be eaten.

Passage 2: Psalms 110-112

(Psa 110:1) A Psalme of David. The Lord said vnto my Lord, Sit thou at my right hand, vntill I make thine enemies thy footestoole.

(Notes Reference) "A Psalm of David." The (a) LORD said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool.

(a) Jesus Christ in (Mat 22:44) gives the interpretation of this, and shows that this cannot properly be applied to David but to himself.

(Psa 110:2) The Lord shall send the rod of thy power out of Zion: be thou ruler in the middes of thine enemies.

(Notes Reference) The LORD shall send the rod of thy strength out of (b) Zion: rule thou in the midst of thine enemies.

(b) And then it will stretch through all the world: and this power chiefly stands in the preaching of his word.

(Psa 110:3) Thy people shall come willingly at the time of assembling thine armie in holy beautie: the youth of thy wombe shalbe as the morning dewe.

(Notes Reference) Thy people [shall be] willing in the day of (c) thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth.

(c) By the word your people will be assembled into your Church...increase will be...anointed wonderful... drops of the...

(Psa 110:4) The Lord sware and wil not repent, Thou art a Priest for euer after ye order of Melchi-zedek.

(Notes Reference) The LORD hath sworn, and will not repent, Thou [art] a priest for ever after the order of (d) Melchizedek.

(d) As Melchizedek the figure of Christ was both a King and Priest, so this effect cannot be accomplished on any king save only Christ.

(Psa 110:5) The Lord, that is at thy right hand, shall wound Kings in the day of his wrath.

(Psa 110:6) He shalbe iudge among the heathen: he shall fill all with dead bodies, and smite the head ouer great countreis.

(Notes Reference) He shall judge among the heathen, he shall fill [the places] with the dead bodies; he shall wound the (e) heads over many countries.

(e) No power will be able to resist him.

(Psa 110:7) He shall drinke of the brooke in the way: therefore shall he lift vp his head.

(Notes Reference) He shall (f) drink of the brook in the way: therefore shall he lift up the head.

(f) Under this comparison of a captain that is so eager to destroy his enemies that he will not scarce drink by the way, he shows how God will destroy his enemies.

(Psa 111:1) Praise ye the Lord. I will prayse the Lord with my whole heart in the assemblie and Congregation of the iust.

(Notes Reference) (a) Praise ye the LORD. I will praise the LORD with [my] whole heart, in the assembly of the upright, and [in] the congregation.

(a) The prophet declares that he will praise God both privately and openly, and that from the heart, as he who consecrates himself wholly and only to God.

(Psa 111:2) The workes of the Lord are great, and ought to be sought out of al them that loue them.

(Notes Reference) The works of the LORD [are] (b) great, sought out of all them that have pleasure therein.

(b) He shows that God's works are a sufficient reason for us to praise him, but chiefly his benefits toward his Church.

(Psa 111:3) His worke is beautifull and glorious, and his righteousnesse endureth for euer.

(Psa 111:4) He hath made his wonderfull workes to be had in remembrance: the Lord is mercifull and full of compassion.

(Psa 111:5) He hath giuen a portion vnto them that feare him: he wil euer be mindfull of his couenant.

(Notes Reference) He hath given (c) meat unto them that fear him: he will ever be mindful of his covenant.

(c) God has given to his people all that was necessary for them and will do so even for his covenant's sake, and in this sense the Hebrew word is taken in (Pro 30:8, Pro 31:15).

(Psa 111:6) He hath shewed to his people the power of his workes in giuing vnto them the heritage of the heathen.

(Psa 111:7) The workes of his handes are trueth and iudgement: all his statutes are true.

(Notes Reference) The (d) works of his hands [are] verity and judgment; all his commandments [are] sure.

(d) As God proposed to take care of his Church so in effect does he declare himself just and true in the government of the same.

(Psa 111:8) They are stablished for euer and euer, and are done in trueth and equitie.

(Psa 111:9) He sent redemption vnto his people: he hath commanded his couenant for euer: holy and fearefull is his Name.

(Psa 111:10) The beginning of wisedome is the feare of the Lord: all they that obserue them, haue good vnderstanding: his praise endureth for euer.

(Notes Reference) (e) The fear of the LORD [is] the beginning of wisdom: a good understanding have all they that (f) do [his commandments]: his praise endureth for ever.

(e) They only are wise who fear God and none have understanding but they who obey the word.

(f) That is, his commandment as in (Psa 111:7).

(Psa 112:1) Praise ye the Lord. Blessed is the man, that feareth the Lord, and deliteth greatly in his commandements.

(Notes Reference) Praise ye the LORD. Blessed [is] the man [that] (a) feareth the LORD, [that] delighteth greatly in his commandments.

(a) He means that reverent fear which is in the children of God, which causes them to delight only in the word of God.

(Psa 112:2) His seede shall be mightie vpon earth: the generation of the righteous shall be blessed.

(Psa 112:3) Riches and treasures shalbe in his house, and his righteousnesse endureth for euer.

(Notes Reference) (b) Wealth and riches [shall be] in his house: and his righteousness endureth for ever.

(b) The godly will have abundance and contentment, because their heart is satisfied in God alone.

(Psa 112:4) Vnto the righteous ariseth light in darkenes: he is merciful and full of copassion and righteous.

(Notes Reference) Unto the (c) upright there ariseth light in the darkness: [he is] gracious, and full of compassion, and righteous.

(Psa 112:5) A good man is mercifull and lendeth, and will measure his affaires by iudgement.

(Notes Reference) A good man sheweth favour, and (d) lendeth: he will guide his affairs with discretion.

(d) He shows what the fruit of mercy is, to lend freely and not for gain, and so to measure his doings that he may be able to help where need requires and not to bestow all on himself.

(Psa 112:6) Surely he shall neuer be moued: but the righteous shalbe had in euerlasting remembrance.

(Psa 112:7) He will not be afraide of euill tidings: for his heart is fixed, and beleeueth in the Lord.

(Psa 112:8) His heart is stablished: therefore he will not feare, vntill he see his desire vpon his enemies.

(Psa 112:9) He hath distributed and giuen to ye poore: his righteousnesse remaineth for euer: his horne shalbe exalted with glory.

(Notes Reference) He hath (e) dispersed, he hath given to the poor; his righteousness endureth for ever; his (f) horn shall be exalted with honour.

(e) The godly are not stingy, but distribute liberally, as the need of the poor requires and as his power is able.

(f) His power and prosperous estate.

(Psa 112:10) The wicked shall see it and be angrie: he shall gnash with his teeth, and consume away: the desire of the wicked shall perish.

(Notes Reference) The wicked shall see [it], and be grieved; he shall gnash with his teeth, and (g) melt away: the desire of the wicked shall perish.

(g) The blessings of God on his children will cause the wicked to die for envy.

Passage 3: 2 Corinthians 3-4

(2Co 3:1) Doe we begin to praise our selues againe? or neede we as some other, epistles of recommendation vnto you, or letters of recommendation from you?

(2Co 3:2) Yee are our epistle, written in our hearts, which is vnderstand, and read of all men,

(2Co 3:3) In that yee are manifest, to be the Epistle of Christ, ministred by vs, and written, not with yncke, but with the Spirite of the liuing God, not in tables of stone, but in fleshly tables of the heart.

(Notes Reference) [Forasmuch as ye are] (a) manifestly declared to be the epistle of Christ (b) ministered by us, written not with ink, but with the Spirit of the (c) living God; (1) not in tables of stone, but in fleshy tables of the heart.

(a) The apostle says this wisely, that by little and little he may come from the commendation of the person to the matter itself.

(b) Which I took pains to write as it were.

(c) Along the way he sets the power of God against the ink with which epistles are commonly written, to show that it was accomplished by God. (1) He alludes along the way to the comparison of the outward ministry of the priesthood of Levi with the ministry of the Gospel, and the apostolical ministry, which he handles afterward more fully.

(2Co 3:4) And such trust haue we through Christ to God:

(Notes Reference) And such (d) trust have we through Christ to God-ward:

(d) This boldness we show, and thus may we boast gloriously of the worthiness and fruit of our ministry.

(2Co 3:5) Not that we are sufficient of our selues, to thinke any thing, as of our selues: but our sufficiencie is of God,

(Notes Reference) Not that we are sufficient of ourselves to think any thing as of ourselves; but our (e) sufficiency [is] of God;

(e) In that we are proper and able to make other men partakers of so great a grace.

(2Co 3:6) Who also hath made vs able ministers of the Newe testament, not of the letter, but of the Spirite: for the letter killeth, but the Spirite giueth life.

(Notes Reference) (2) Who also hath made us able ministers of the new testament; not of the (f) letter, but of the spirit: for the letter killeth, but the spirit giveth life.

(2) He amplifies his ministry and his fellows: that is to say, the ministry of the Gospel comparing it with the ministry of the Law, which he considers in the person of Moses, by whom the Law was given: against whom he sets Christ the author of the Gospel. Now this comparison is taken from the very substance of the ministry. The Law is as it were a writing in itself, dead, and without efficacy: but the Gospel, and new Covenant, as it were the very power of God itself, in renewing, justifying, and saving men. The Law offers death, accusing all men of unrighteousness: the Gospel offers and gives righteousness and life. The administration of the Law served for a time to the promise: the Gospel remains to the end of the world. Therefore what is the glory of the Law in comparison of the majesty of the Gospel?

(f) Not of the Law but of the Gospel.

(2Co 3:7) If then the ministration of death written with letters and ingrauen in stones, was glorious, so that the children of Israel coulde not beholde the face of Moses, for the glorie of his countenance (which glorie is done away.)

(Notes Reference) But if the ministration of death, written (g) [and] engraven in stones, was (h) glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which [glory] was to be done away:

(g) Imprinted and engraved: so that by this place we may plainly perceive that the apostle speaks not of the ceremonies of the Law, but of the ten commandments.

(h) This word "glorious" indicates a brightness, and a majesty which was in Moses physically, but in Christ spiritually.

(2Co 3:8) Howe shall not the ministration of the Spirite be more glorious?

(Notes Reference) How shall not the (i) ministration of the spirit be rather glorious?

(i) By which God offers, indeed, and gives the Spirit, not as a dead thing, but a living Spirit, working life.

(2Co 3:9) For if the ministerie of condemnation was glorious, much more doeth the ministration of righteousnesse exceede in glorie.

(Notes Reference) For if the ministration of condemnation [be] glory, much more doth the ministration of (k) righteousness exceed in glory.

(k) That is, of Christ. And since he is imputed to us as our own, we are not condemned, and what is more we are also crowned as righteous.

(2Co 3:10) For euen that which was glorified, was not glorified in this point, that is, as touching the exceeding glorie.

(2Co 3:11) For if that which should be abolished, was glorious, much more shall that which remaineth, be glorious.

(Notes Reference) For if that which is (l) done away [was] glorious, much more that which remaineth [is] glorious.

(l) The Law, indeed, and the ten commandments themselves, together with Moses, are all abolished, if we consider the ministry of Moses apart by itself.

(2Co 3:12) Seeing then that we haue such trust, we vse great boldnesse of speach.

(Notes Reference) (3) Seeing then that we have such hope, we use great plainness of speech:

(3) He shows what this glory of the preaching of the Gospel consists in: that is, in that it sets forth plainly and evidently that which the Law showed darkly, for it sent those that heard it to be healed by Christ, who was to come, after it had wounded them.

(2Co 3:13) And we are not as Moses, which put a vaile vpon his face, that the children of Israel should not looke vnto the ende of that which should be abolished.

(Notes Reference) (4) And not as Moses, [which] put a vail over his face, that the children of Israel could not stedfastly look to the (m) end of that which is abolished:

(4) He expounds along the way the allegory of Moses' covering, which was a token of the darkness and weakness that is in men, who were rather dulled by the bright shining of the Law then given. And this covering was taken away by the coming of Christ, who enlightens the hearts, and turns them to the Lord, that we may be brought from the slavery of this blindness, and set in the liberty of the light by the power of Christ's Spirit.

(m) Into the very bottom of Moses' ministry.

(2Co 3:14) Therefore their mindes are hardened: for vntill this day remaineth the same couering vntaken away in the reading of the olde Testament, which vaile in Christ is put away.

(2Co 3:15) But euen vnto this day, whe Moses is read, the vaile is laid ouer their hearts.

(2Co 3:16) Neuertheles when their heart shall be turned to the Lord, the vaile shalbe taken away.

(2Co 3:17) Nowe the Lord is the Spirite, and where the Spirite of the Lord is, there is libertie.

(Notes Reference) Now the (n) Lord is that Spirit: and where the Spirit of the Lord [is], there [is] liberty.

(n) Christ is that Spirit who takes away that covering, by working in our hearts, to which also the Law itself called us, though in vain, because it speaks to dead men, until the Spirit makes us alive.

(2Co 3:18) But we al behold as in a mirrour the glory of the Lord with open face, and are changed into the same image, from glorie to glorie, as by the Spirit of the Lord.

(Notes Reference) (5) But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, [even] as by the Spirit of the Lord.

(5) Continuing in the allegory of the covering, he compares the Gospel to a glass, which although it is most bright and sparkling, yet it does not dazzle their eyes who look in it, as the Law does, but instead transforms them with its beams, so that they also are partakers of the glory and shining of it, to enlighten others: as Christ said unto his own, "You are the light of the world", whereas he himself alone is the light. We are also commanded in another place to shine as candles before the world, because we are partakers of God's Spirit. But Paul speaks here properly of the ministers of the Gospel, as it appears both by that which goes before, and that which comes after, and in that he sets before them his own example and that of his fellows.

(2Co 4:1) Therefore, seeing that we haue this ministerie, as we haue receiued mercy, we faint not:

(Notes Reference) Therefore (1) seeing we have this ministry, as we have received mercy, we (a) faint not;

(1) Now he plainly witnesses that both he and his associates (through the mercy of God) do their vocation and duty uprightly and sincerely, neglecting all dangers.

(a) Though we are broken in pieces with miseries and calamities, yet we do not yield.

(2Co 4:2) But haue cast from vs ye clokes of shame, and walke not in craftines, neither handle we the worde of God deceitfully: but in declaration of the trueth we approue our selues to euery mans conscience in the sight of God.

(Notes Reference) But have renounced the (b) hidden things of dishonesty, not walking in craftiness, nor handling the word of God (c) deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God.

(b) Subtilty and every type of deceit which men hunt after, as it were dens and lurking holes, to cover their shameless dealings with.

(2Co 4:3) If our Gospell bee then hid, it is hid to them that are lost.

(Notes Reference) (2) But if our gospel be hid, it is hid to them that are lost:

(2) An objection: many hear the Gospel, and yet are no more enlightened by it than by the preaching of the Law. He answers, "The fault is in the men themselves, whose eyes Satan plucks out, who rules in this world." And yet nonetheless he and his associates set forth the most clear light of the Gospel to be seen and beheld, seeing that Christ only whom they preach, is he in whom God will be known, and as it were seen.

(2Co 4:4) In whom the God of this world hath blinded the mindes, that is, of the infidels, that the light of the glorious Gospell of Christ, which is the image of God, should not shine vnto them.

(Notes Reference) In whom the god of this world hath blinded the minds of them which believe not, lest the (d) light of the glorious gospel of Christ, who is the (e) image of God, should shine unto them.

(d) The light of plain and enlightening preaching, which shows forth the glory of Christ.

(e) In whom the Father sets himself forth to be seen and beheld.

(2Co 4:5) For we preach not our selues, but Christ Iesus the Lord, and our selues your seruaunts for Iesus sake.

(Notes Reference) (3) For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for (f) Jesus' sake.

(3) He removes according to his accustomed manner, all suspicion of ambition, affirming that he teaches faithfully, but as a servant, and witnessing that all this light which he and his associates give to others, proceeds from the Lord.

(f) To preach this self same Jesus to you.

(2Co 4:6) For God that commanded the light to shine out of darknesse, is he which hath shined in our hearts, to giue the light of the knowledge of the glory of God in the face of Iesus Christ.

(Notes Reference) For God, (g) who commanded the light to shine out of darkness, hath shined in our hearts, to [give] the (h) light of the knowledge of the glory of God in the face of Jesus Christ.

(g) Who made with his word alone.

(h) That being enlightened by God, we should in the same way give that light to others.

(2Co 4:7) But we haue this treasure in earthen vessels, that the excellencie of that power might be of God, and not of vs.

(Notes Reference) (4) But we have this treasure in earthen vessels, (5) that the excellency of the power may be of God, and not of us.

(4) He takes away a stumbling block, which darkened among some, the bright shining of the ministry of the Gospel, that is, because the apostles were the most miserable of all men. Paul answers that he and his associates are as it were, earthen vessels, but yet there is in them a most precious treasure. (5) He brings marvellous reasons why the Lord does so afflict his principal servants, to the end, he says, that all men may perceive that they do not stand by any man's power, but by the singular power of God, in that they die a thousand times, but never perish.

(2Co 4:8) Wee are afflicted on euery side, yet are we not in distresse: we are in doubt, but yet wee despaire not.

(2Co 4:9) We are persecuted, but not forsaken: cast downe, but we perish not.

(2Co 4:10) Euery where we beare about in our bodie the dying of the Lord Iesus, that the life of Iesus might also be made manifest in our bodies.

(Notes Reference) (6) Always bearing about in the body the (i) dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body.

(6) An amplification of the former sentence, in which he compares his afflictions to a daily death, and the power of the Spirit of God in Christ to life, who oppresses that death.

(i) So Paul calls that miserable estate and condition that the faithful, but especially the minsters, are in.

(2Co 4:11) For we which liue, are alwaies deliuered vnto death for Iesus sake, that the life also of Iesus might be made manifest in our mortal flesh.

(Notes Reference) For we which (k) live are alway delivered unto death for Jesus' sake, that the life also of Jesus might be made manifest in our (l) mortal flesh.

(k) Who live that life, that is, by the Spirit of Christ, among so many and so great miseries.

(l) Subject to that miserable condition.

(2Co 4:12) So then death worketh in vs, and life in you.

(Notes Reference) (7) So then death worketh in us, but life in you.

(7) A very wise conclusion: as if he would say, "Therefore, to be short, we die that you may live by our death", because they ventured into all those dangers for the building of the Church's sake, and they ceased not to strengthen and encourage all the faithful with the examples of their patience.

(2Co 4:13) And because we haue the same spirite of faith, according as it is written, I beleeued, and therefore haue I spoken, we also beleeue, and therefore speake,

(Notes Reference) (8) We having the same (m) spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak;

(8) He declares the former sentence, showing that he and his associates die in a way to purchase life for others, but yet nonetheless they are partakers of the same life with them: because they themselves do first believe that which they offer to others to believe, that is, that they also will be saved together with them in Christ.

(m) The same faith, by the inspiration of the same Spirit.

(2Co 4:14) Knowing that he which hath raised vp the Lord Iesus, shall raise vs vp also by Iesus, and shall set vs with you.

(2Co 4:15) For all thinges are for your sakes, that that most plenteous grace by the thankesgiuing of many, may redound to the praise of God.

(Notes Reference) (9) For all things [are] for your sakes, (n) that the abundant grace might through the thanksgiving of many redound to the glory of God.

(9) He shows how this constancy is preserved in them, that is, because they are doing it for God's glory, and the salvation of the churches committed to them.

(n) When it will please God to deliver me, and restore me to you, that exceeding benefit which will be poured upon me will in like sort result to the glory of God, by the thanksgiving of many.

(2Co 4:16) Therefore we faint not, but though our outward man perish, yet the inward man is renewed daily.

(Notes Reference) For which cause we faint not; (10) but though our outward man perish, yet the inward [man] is (o) renewed day by day.

(10) He adds as it were a triumphant song, that he is outwardly afflicted, but inwardly he profits daily: and he is not bothered by all the miseries that may be sustained in this life, in comparison of that most constant and eternal glory.

(o) Gathers new strength so that the outward man is not overcome with the miseries which come freshly one after another, being maintained and upheld with the strength of the inward man.

(2Co 4:17) For our light affliction which is but for a moment, causeth vnto vs a farre most excellent and an eternall waight of glorie:

(Notes Reference) For our (p) light affliction, which is but for a moment, worketh for us a far more exceeding [and] eternal weight of (q) glory;

(p) Afflictions are not called light, as though they were light in themselves, but because they pass away quickly, as indeed our whole life is not of very long continuance.

(q) Which remains forever firm and stable, and can never be shaken.

(2Co 4:18) While we looke not on the thinges which are seene, but on the things which are not seene: for the things which are seene, are temporall: but the things which are not seene, are eternall.