Read Scripture In A Year: March 6

(Lev 12:1) And the Lord spake vnto Moses, saying,

(Lev 12:2) Speake vnto the children of Israel, and say, When a woman hath brought forth seede, and borne a manchilde, shee shalbe vncleane seuen dayes, like as she is vncleane when she is put apart for her disease.

(Notes Reference) Speak unto the children of Israel, saying, If a woman have conceived seed, and born a man child: then she shall be unclean (a) seven days; according to the days of the separation for her infirmity shall she be unclean.

(a) So that her husband for that time could not have relations with her.

(Lev 12:3) (And in the eight day, the foreskin of the childes flesh shalbe circumcised)

(Lev 12:4) And she shall continue in the blood of her purifying three and thirtie dayes: she shall touch no halowed thing, nor come into the Sanctuarie, vntil the time of her purifying be out.

(Notes Reference) And she shall then continue in the blood of her purifying three (b) and thirty days; she shall touch no (c) hallowed thing, nor come into the (d) sanctuary, until the days of her purifying be fulfilled.

(b) Besides the first seven days.

(d) That is, into the court gate till after forty days.

(Lev 12:5) But if she beare a mayde childe, then shee shalbe vncleane two weekes, as when shee hath her disease: and she shall continue in the blood of her purifying three score and sixe dayes.

(Notes Reference) But if she bear a maid child, then she shall be unclean two (e) weeks, as in her separation: and she shall continue in the blood of her purifying threescore and six days.

(e) Twice as long as if she gave birth to a boy.

(Lev 12:6) Nowe when the dayes of her purifying are out, (whether it be for a sonne or for a daughter) shee shall bring to the Priest a lambe of one yeere olde for a burnt offering, and a yong pigeon or a turtle doue for a sinne offring, vnto the doore of the Tabernacle of the Congregation,

(Notes Reference) And when the days of her purifying are fulfilled, for a son, or for a daughter, she shall bring a lamb of the first year for a burnt offering, and a young pigeon, or a turtledove, for a sin offering, unto the door of the (f) tabernacle of the congregation, unto the priest:

(f) Where the burnt offerings were wont to be offered.

(Lev 12:7) Who shall offer it before the Lord, and make an atonement for her: so she shalbe purged of the issue of her blood this is the law for her that hath borne a male or female.

(Lev 12:8) But if she bee not able to bring a lambe, she shall bring two turtles, or two yong pigeons: the one for a burnt offring, and the other for a sinne offring: and the Priest shall make an atonement for her: so she shall be cleane.

(Lev 13:1) Moreouer the Lord spake vnto Moses, and to Aaron, saying,

(Lev 13:2) The man that shall haue in the skin of his flesh a swelling or a skab, or a white spot, so that in the skinne of his flesh it be like the plague of leprosie, then he shalbe brought vnto Aaron the Priest, or vnto one of his sonnes the Priestes,

(Notes Reference) When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh (a) [like] the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests:

(a) That it may be suspected to be leprosy.

(Lev 13:3) And the Priest shall looke on the sore in the skinne of his flesh: if the heare in the sore be turned into white, and the sore seeme to be lower then the skinne of his flesh, it is a plague of leprosie. therefore the Priest shall looke on him, and pronounce him vncleane:

(Notes Reference) And the priest shall look on the plague in the skin of the flesh: and [when] the hair in the plague is turned white, and the plague in sight [be] (b) deeper than the skin of his flesh, it [is] a plague of leprosy: and the priest shall look on him, and pronounce him unclean.

(b) That is, shrunken in, and be lower than the rest of the skin.

(Lev 13:4) But if the white spot be in the skinne of his flesh, and seeme not to bee lower then the skin, nor the heare thereof be turned vnto white, then the Priest shall shut vp him that hath the plague, seuen dayes.

(Lev 13:5) After, the Priest shall looke vpon him the seuenth day: and if the plague seeme to him to abide still, and the plague growe not in the skin, the Priest shall shut him vp yet seuen dayes more.

(Lev 13:6) Then the Priest shall looke on him againe the seuenth day, and if the plague be darke, and the sore grow not in the skinne, then the Priest shall pronounce him cleane, for it is a skab: therefore he shall washe his clothes and be cleane.

(Notes Reference) And the priest shall look on him again the seventh day: and, behold, [if] the plague [be] somewhat (c) dark, [and] the plague spread not in the skin, the priest shall pronounce him clean: it [is but] a scab: and he shall wash his clothes, and be clean.

(Lev 13:7) But if the skab growe more in the skinne, after that he is seene of ye Priest for to be purged, he shall be seene of the Priest yet againe.

(Lev 13:8) Then the Priest shall consider, and if the skab growe in the skin, then the Priest shall pronounce him vncleane: for it is leprosie.

(Notes Reference) And [if] the priest see that, behold, the scab spreadeth in the skin, then the priest shall pronounce him (d) unclean: it [is] a leprosy.

(d) Concerning his bodily disease: for his disease was not imputed to him for sin before God even though it were the punishment of sin.

(Lev 13:9) When the plague of leprosie is in a man, he shalbe brought vnto the Priest,

(Lev 13:10) And the Priest shall see him: and if the swelling be white in ye skin, and haue made ye heare white, and there be rawe flesh in the swelling,

(Lev 13:11) It is an old leprosie in the skin of his flesh: and the Priest shall pronounce him vncleane, and shall not shut him vp, for he is vncleane.

(Lev 13:12) Also if the leprosie breake out in the skin, and the leprosie couer all the skin of the plague, from his head euen to his feete, wheresoeuer the Priest looketh,

(Lev 13:13) Then the Priest shall consider: and if the leprosie couer all his flesh, he shall pronounce the plague to bee cleane, because it is all turned into whitenesse: so he shalbe cleane.

(Notes Reference) Then the priest shall consider: and, behold, [if] the leprosy have covered all his flesh, he shall pronounce [him] (e) clean [that hath] the plague: it is all turned white: he [is] clean.

(e) For it is not that contagious leprosy that infects, but a form of scales which does not leave the skin raw as leprosy does.

(Lev 13:14) But if there be raw flesh on him when he is seene, he shalbe vncleane.

(Lev 13:15) For the Priest shall see the rawe flesh, and declare him to be vncleane: for the rawe flesh is vncleane, therefore it is the leprosie.

(Notes Reference) And the priest shall see the raw flesh, and pronounce him to be unclean: [for] the raw flesh [is] (f) unclean: it [is] a leprosy.

(f) That is, declares that the flesh is not found, but is in danger of being leprous.

(Lev 13:16) Or if the rawe flesh change and be turned into white, then he shall come to the Priest,

(Lev 13:17) And the Priest shall beholde him and if the sore be changed into white, then the Priest shall pronounce the plague cleane, for it is cleane.

(Lev 13:18) The flesh also in whose skin there is a bile and is healed,

(Lev 13:19) And in ye place of the bile there be a white swelling, or a white spot somewhat reddish, it shall be seene of the Priest.

(Lev 13:20) And when the Priest seeth it, if it appeare lower then the skinne, and the heare thereof bee changed into white, ye Priest then shall pronounce him vncleane: for it is a plague of leprosie, broken out in the bile.

(Notes Reference) And if, when the priest seeth it, behold, it [be] in sight lower than the skin, and the hair thereof be turned white; the priest shall pronounce him (g) unclean: it [is] a plague of leprosy broken out of the boil.

(g) No one was exempted, but if the priest pronounced him unclean, he was put out from among the people: as appears by the example of Mary the prophetess, (Num 12:14) and by king Uzziah, (2Ch 26:20).

(Lev 13:21) But if the Priest looke on it, and there be no white heares therein, and if it bee not lower then the skin, but be darker, then the Priest shall shut him vp seuen dayes.

(Lev 13:22) And if it spred abroad in the flesh, ye Priest shall pronounce him vncleane, for it is a sore.

(Lev 13:23) But if the spot continue in his place, and growe not, it is a burning bile: therefore the Priest shall declare him to be cleane.

(Lev 13:24) If there be any flesh, in whose skin there is an hote burning, and the quick flesh of ye burning haue a white spot, somewhat reddish or pale,

(Notes Reference) Or if there be [any] flesh, in the skin whereof [there is] a hot burning, and the quick [flesh] that burneth have a (h) white bright spot, somewhat reddish, or white;

(h) If he has a white spot in the place where the burning was and was later healed.

(Lev 13:25) Then the Priest shall looke vpon it: and if the heare in that spot be changed into white, and it appeare lower then the skin, it is a leprosie broken out in the burning therefore the Priest shall pronounce him vncleane: for it is the plague of leprosie.

(Lev 13:26) But if the Priest looke on it, and there be no white heare in the spot, and be no lower then the other skinne, but be darker, then the Priest shall shut him vp seuen dayes.

(Lev 13:27) After, the Priest shall looke on him the seuenth day: if it be growen abroad in the skinne, then the Priest shall pronounce him vncleane: for it is the plague of leprosie.

(Lev 13:28) And if the spot abide in his place, not growing in the skin, but is darke, it is a rising of the burning: the Priest shall therefore declare him cleane, for it is the drying vp of the burning.

(Lev 13:29) If also a man or woman hath a sore on the head or in the beard,

(Lev 13:30) Then the Priest shall see his sore: and if it appeare lower then the skin, and there be in it a small yellow haire, then the Priest shall pronouce him vncleane: for it is a blacke spot, and leprosie of the head or of the beard.

(Notes Reference) Then the priest shall see the plague: and, behold, if it [be] in sight deeper than the skin; [and there be] in it a yellow thin (i) hair; then the priest shall pronounce him unclean: it [is] a dry scall, [even] a leprosy upon the head or beard.

(i) Which was not wont to be there, or else smaller than in any other part of the body.

(Lev 13:31) And if the Priest looke on the sore of the blacke spotte, and if it seeme not lower then the skinne, nor haue any blacke heare in it, then the Priest shall shut vp him, that hath the sore of the blacke spot, seuen dayes.

(Lev 13:32) After, in the seuenth day the Priest shall looke on the sore: and if the blacke spot growe not, and there be in it no yelowe heare, and the blacke spot seeme not lower then the skinne,

(Lev 13:33) Then he shalbe shauen, but the place of the blacke spot shall he not shaue: but the Priest shall shut vp him, that hath the blacke spot, seuen dayes more.

(Lev 13:34) And the seuenth day the Priest shall looke on the blacke spot: and if the blacke spot growe not in the skinne, nor seeme lower then the other skinne, then the Priest shall clense him, and hee shall wash his clothes, and be cleane.

(Lev 13:35) But if the blacke spot growe abroad in the flesh after his clensing,

(Lev 13:36) Then the Priest shall looke on it: and if the blacke spot grow in the skin, the Priest shall not seeke for the yelowe heare: for he is vncleane.

(Notes Reference) Then the priest shall look on him: and, behold, if the scall be spread in the skin, the priest shall not (k) seek for yellow hair; he [is] unclean.

(k) He shall not care whether the yellow hair is there or not.

(Lev 13:37) But if ye blacke spot seeme to him to abide, and that blacke heare growe therein, the blacke spot is healed, he is cleane, and the Priest shall declare him to be cleane.

(Lev 13:38) Furthermore if there bee many white spots in the skin of the flesh of man or woman,

(Lev 13:39) Then the Priest shall consider: and if the spots in the skin of their flesh be somewhat darke and white withall, it is but a white spot broken out in the skin: therefore he is cleane.

(Lev 13:40) And the man whose heare is fallen off his head, and is balde, is cleane.

(Lev 13:41) And if his head lose the heare on the forepart, and be balde before, he is cleane.

(Notes Reference) And he that hath his (l) hair fallen off from the part of his head toward his face, he [is] forehead bald: [yet is] he clean.

(l) By sickness or any other inconvenience.

(Lev 13:42) But if there be in the balde head, or in the balde forehead a white reddish sore, it is a leprosie springing in his balde head, or in his balde forehead.

(Lev 13:43) Therefore the Priest shall looke vpon it, and if the rising of the sore bee white reddish in his balde head, or in his bald forehead, appearing like leprosie in the skin of the flesh,

(Lev 13:44) He is a leper and vncleane: therefore the Priest shall pronounce him altogether vncleane: for the sore is in his head.

(Lev 13:45) The leper also in whom the plague is, shall haue his clothes rent, and his head bare, and shall put a couering vpon his lips, and shall cry, I am vncleane, I am vncleane.

(Notes Reference) And the leper in whom the plague [is], his clothes shall be (m) rent, and his head bare, and he shall put a covering upon his upper (n) lip, and shall cry, Unclean, unclean.

(m) In sign of sorrow and lamentation.

(n) Either in token of mourning, or for fear of infecting others.

(Lev 13:46) As long as the disease shall be vpon him, he shalbe polluted, for he is vncleane: he shall dwell alone, without the campe shall his habitation be.

(Lev 13:47) Also the garment that the plague of leprosie is in, whether it be a wollen garment or a linen garment,

(Lev 13:48) Whether it bee in the warpe or in ye woofe of linen or of wollen, either in a skin, or in any thing made of skin,

(Lev 13:49) And if the sore be greene or somewhat reddish in the garment or in ye skin, or in the warpe, or in the woofe, or in any thing that is made of skin, it is a plague of leprosie and shalbe shewed vnto the Priest.

(Notes Reference) And if the plague be greenish or reddish in the garment, or in the skin, either in the warp, or in the woof, or in any thing of (o) skin; it [is] a plague of leprosy, and shall be shewed unto the priest:

(o) Whether it be garment, vessel, or instrument.

(Lev 13:50) Then the Priest shall see the plague, and shut vp it that hath the plague, seuen dayes,

(Lev 13:51) And shall looke on the plague the seuenth day: if the plague growe in the garment or in the warpe, or in the woofe, or in the skinne, or in any thing that is made of skin, that plague is a fretting leprosie and vncleane.

(Lev 13:52) And hee shall burne the garment, or the warpe, or the woofe, whether it bee wollen or linen, or any thing that is made of skin, wherein the plague is: for it is a freating leprosie, therefore it shalbe burnt in the fire.

(Lev 13:53) If the Priest yet see that the plague grow not in the garment, or in the woofe, or in whatsoeuer thing of skin it be,

(Notes Reference) And if the priest shall look, and, behold, the plague be not (p) spread in the garment, either in the warp, or in the woof, or in any thing of skin;

(p) But abide still in one place, as in (Lev 13:37).

(Lev 13:54) Then the Priest shall commaund them to wash the thing wherein the plague is, and he shall shut it vp seuen dayes more.

(Lev 13:55) Againe ye Priest shall looke on the plague, after it is washed: and if the plague haue not changed his colour, though the plague haue spred no further, it is vncleane: thou shalt burne it in the fire, for it is a fret inwarde, whether the spot bee in the bare place of the whole, or in part thereof.

(Notes Reference) And the priest shall look on the plague, after that it is washed: and, behold, [if] the plague have not changed his (q) colour, and the plague be not spread; it [is] unclean; thou shalt burn it in the fire; it [is] fret inward, (r) [whether] it [be] bare within or without.

(q) But remain as it did before.

(r) Or, whether it be in any bare place before, or behind.

(Lev 13:56) And if the Priest see that the plague bee darker, after that it is washed, he shall cut it out of the garment, or out of the skin, or out of the warpe, or out of the woofe.

(Lev 13:57) And if it appeare stil in ye garment or in the warpe, or in the woofe, or in any thing made of skin, it is a spreading leprie: thou shalt burne the thing wherein the plague is, in the fire.

(Lev 13:58) If thou hast washed ye garment or ye warpe, or ye woofe, or whatsouer thing of skin it be, if the plague be departed therefrom, then shall it be washed the second time, and be cleane.

(Notes Reference) And the garment, either warp, or woof, or whatsoever thing of skin [it be], which thou shalt wash, if the plague be departed from them, then it shall be washed (s) the second time, and shall be clean.

(s) So that he might be sure that the leprosy was departed, and that all opportunity for infection might be taken away.

(Lev 13:59) This is the lawe of the plague of leprosie in a garment of wollen or linnen, or in the warpe, or in the woofe, or in any thing of skin, to make it cleane or vncleane.

Passage 2: Psalms 113-114

(Psa 113:1) Praise ye the Lord. Praise, O ye seruants of the Lord, prayse the Name of the Lord.

(Notes Reference) Praise ye the LORD. (a) Praise, O ye servants of the LORD, praise the name of the LORD.

(a) By this often repetition he stirs up our cold dullness to praise God, seeing his works are so wonderful, and that we are created for the same cause.

(Psa 113:2) Blessed be the Name of the Lord from hencefoorth and for euer.

(Psa 113:3) The Lordes Name is praysed from the rising of ye sunne, vnto ye going downe of the same.

(Psa 113:4) The Lord is high aboue all nations, and his glorie aboue the heauens.

(Notes Reference) The LORD [is] high above all (b) nations, [and] his glory above the heavens.

(b) If God's glory shines through all the world, and therefore of all ought to be praised, what great condemnation were it to his people, among whom chiefly it shines, if they should not earnestly extol his Name?

(Psa 113:5) Who is like vnto the Lord our God, that hath his dwelling on high!

(Psa 113:6) Who abaseth himselfe to beholde things in the heauen and in the earth!

(Psa 113:7) He raiseth the needie out of the dust, and lifteth vp the poore out of the dung,

(Notes Reference) He raiseth up the poor out of the dust, [and] lifteth the (c) needy out of the dunghill;

(c) By preferring the poor to high honour and giving the barren children, he shows that God works not only in his Church by ordinary means, but also by miracles.

(Psa 113:8) That he may set him with the princes, euen with the princes of his people.

(Psa 113:9) He maketh the barren woman to dwell with a familie, and a ioyfull mother of children. Prayse ye the Lord.

(Psa 114:1) When Israel went out of Egypt, and the house of Iaakob from the barbarous people,

(Notes Reference) When Israel went out of Egypt, the house of Jacob from a people of (a) strange language;

(a) Or, barbarous.

(Psa 114:2) Iudah was his sanctification, and Israel his dominion.

(Notes Reference) Judah was his (b) sanctuary, [and] Israel his dominion.

(b) The whole people were witnesses to his holy majesty in adopting them, and of his mighty power in delivering them.

(Psa 114:3) The Sea sawe it and fled: Iorden was turned backe.

(Psa 114:4) The mountaines leaped like rams, and the hils as lambes.

(Notes Reference) The (c) mountains skipped like rams, [and] the little hills like lambs.

(c) Seeing that these dead creatures felt God's power and after a sort saw it, much more his people ought to consider it, and glorify him for the same.

(Psa 114:5) What ailed thee, O Sea, that thou fleddest? O Iorden, why wast thou turned backe?

(Psa 114:6) Ye mountaines, why leaped ye like rams, and ye hils as lambes?

(Psa 114:7) The earth trembled at the presence of the Lord, at the presence of the God of Iaakob,

(Notes Reference) Tremble, thou (d) earth, at the presence of the Lord, at the presence of the God of Jacob;

(d) Ought then his people to be insensible when they see his power and majesty?

(Psa 114:8) Which turneth the rocke into waterpooles, and the flint into a fountaine of water.

(Notes Reference) Which (e) turned the rock [into] a standing water, the flint into a fountain of waters.

(e) That is, miraculously caused water to come out of the rock in great abundance, (Exo 17:6).

Passage 3: 2 Corinthians 5-7

(2Co 5:1) For we knowe that if our earthly house of this tabernacle be destroyed, we haue a building giuen of God, that is, an house not made with handes, but eternall in the heauens.

(Notes Reference) For (1) we know that if our earthly house of [this] tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens.

(1) Taking occasion by the former comparison, he compares this miserable body as it is in this life, to a frail and brittle tabernacle. And contrasts this with the heavenly tabernacle, which he calls that sure and everlasting condition of this same body glorified in heaven. And this is so, he says, in that we are addicted to this tabernacle, but also with sobs and sighs desire rather that tabernacle. And so this place concerning the glory to come is put within the treatise of the dignity of the ministry, just as it also was in the beginning of the second chapter.

(2Co 5:2) For therefore we sighe, desiring to be clothed with our house, which is from heauen.

(Notes Reference) For in this we groan, earnestly desiring to be (a) clothed upon with our house which is from (b) heaven:

(a) He calls the glory of immortality, which we will be as it were clothed with, a garment.

(b) Heavenly, not that the substance of it is heavenly, but rather the glory of it.

(2Co 5:3) Because that if we be clothed, we shall not be found naked.

(Notes Reference) (2) If so be that being clothed we shall not be found naked.

(2) An exposition of the former saying: we do not without reason desire to be clad with the heavenly house, that is, with that everlasting and immortal glory, as with a garment. For when we depart from here we will not remain naked, having cast off the covering of this body, but we will take our bodies again, which will put on as it were another garment besides. And therefore we do not sigh because of the weariness of this life, but because of the desire of a better life. Neither is this desire in vain, for we are made to that life, the pledge of which we have, even the Spirit of adoption.

(2Co 5:4) For in deede we that are in this tabernacle, sigh and are burdened, because we would not be vnclothed, but would be clothed vpon, that mortalitie might be swalowed vp of life.

(2Co 5:5) And he that hath created vs for this thing, is God, who also hath giuen vnto vs the earnest of the Spirit.

(Notes Reference) Now he that hath (c) wrought us for the selfsame thing [is] God, who also hath given unto us the earnest of the Spirit.

(c) He means that first creation, to show us that our bodies were made to this end, that they should be clothed with heavenly immortality.

(2Co 5:6) Therefore we are alway bolde, though we knowe that whiles we are at home in the bodie, we are absent from the Lord.

(Notes Reference) (3) Therefore [we are] always (d) confident, knowing that, whilst we are at home in the body, we are absent from the Lord:

(3) He concludes something here from verse four, and states it in the following way: "Therefore, seeing that we know by the Spirit that we are strangers so long as we are here, we patiently suffer this delay (for we are now so with God, that we behold him only by faith, and are therefore now absent from him) but so that we aspire and have a longing always to him. Therefore also we behave ourselves in such a way that we may be acceptable to him, both while we live here, and when we go from here to him." (2Co 5:4)

(d) He calls them "confident" who are always resolved with a quiet and settled mind to suffer any danger at all, not doubting at all that their end will be happy.

(2Co 5:7) (For we walke by faith, and not by sight.)

(Notes Reference) (For we walk by (e) faith, not by sight:)

(e) Faith, of those things which we hope for, not having God presently in our physical view.

(2Co 5:8) Neuerthelesse, we are bolde, and loue rather to remoue out of the body, and to dwell with the Lord.

(Notes Reference) We are (f) confident, [I say], and willing rather to be absent from the body, and to be present with the Lord.

(f) And yet we are in such a manner confident and do so pass on our pilgrimage with a valiant and peaceful mind, that yet nonetheless we had rather depart from here to the Lord.

(2Co 5:9) Wherefore also we couet, that both dwelling at home, and remouing from home, we may be acceptable to him.

(Notes Reference) Wherefore we (g) labour, that, whether present or absent, we may be accepted of him.

(g) And seeing that it is so, we strive to live so, that both in this our pilgrimage here we may please him, and that at length we may be received home to him.

(2Co 5:10) For we must all appeare before the iudgement seate of Christ, that euery man may receiue the things which are done in his body, according to that he hath done, whether it be good or euill.

(Notes Reference) (4) For we must all (h) appear before the judgment seat of Christ; that every one may receive the things [done] in [his] body, according to that he hath done, whether [it be] good or bad.

(4) That no man might think that what he spoke of that heavenly glory pertains to all, he adds that every one will first render an account of his pilgrimage, after he has departed from here.

(h) We must all appear personally, and enquiry will be made of us, that all may see how we have lived.

(2Co 5:11) Knowing therefore that terrour of the Lord, we persuade men, and we are made manifest vnto God, and I trust also that we are made manifest in your consciences.

(Notes Reference) (5) Knowing therefore the (i) terror of the Lord, we persuade men; but we are made manifest unto God; and I trust also are made manifest in your consciences.

(5) Now he moves on, and taking occasion of the former sentence returns to (2Co 4:16), confirming his own and his associates sincerity.

(i) That terrible judgment.

(2Co 5:12) For we prayse not our selues againe vnto you, but giue you an occasion to reioyce of vs, that ye may haue to answere against them, which reioyce in the face, and not in the heart.

(Notes Reference) (6) For we commend not ourselves again unto you, but give you occasion to glory on our behalf, that ye may have somewhat to [answer] them which glory in (k) appearance, and not in heart.

(6) He removes all suspicion of pride by a new reason, because it is a responsibility, not for his part but for theirs, that his apostleship be considered sincere compared to the vain display of a few others.

(k) In outward disguising, and that pretentious show of man's wisdom and eloquence, and not in true godliness, which is sealed in the heart.

(2Co 5:13) For whether we be out of our wit, we are it to God: or whether we be in our right minde, we are it vnto you.

(Notes Reference) (7) For whether we be beside ourselves, [it is] to God: or whether we be sober, [it is] for your cause.

(7) The meaning is: even when I am mad (as some men think of me), while I seem as a fool to boast about myself, I do it for your profit, to the same extent that I do when I preach only the Gospel to you.

(2Co 5:14) For that loue of Christ constraineth vs,

(Notes Reference) (8) For the love of Christ (l) constraineth us; because we thus judge, that if (m) one died for all, then were all dead:

(8) He continues dismissing all suspicion of desire of estimation and boasting. For the love of Christ, he says, compels us to this, that seeing he died for us all, who were dead when as we lived to ourselves (that is, while we were yet given to these earthly affections) we in like sort should consecrate our whole life which we have received from him, to him. That is, being endued with the Holy Spirit to this end and purpose, that we should meditate upon nothing but that which is heavenly.

(l) Wholly possesses us.

(m) He speaks here of sanctification, by which it comes to pass that Christ lives in us.

(2Co 5:15) Because we thus iudge, that if one be dead for all, then were all dead, and he died for all, that they which liue, shoulde not henceforth liue vnto themselues, but vnto him which died for them, and rose againe.

(Notes Reference) And [that] he died for all, that they which live should not henceforth (n) live unto themselves, but unto him which died for them, and rose again.

(n) See See Romans 6:1-7:25

(2Co 5:16) Wherefore, henceforth know we no man after the flesh, yea though wee had knowen Christ after the flesh, yet nowe henceforth know we him no more.

(Notes Reference) (9) Wherefore henceforth know we no man after the flesh: (10) yea, though we have known Christ after the flesh, yet now henceforth know we [him] no more.

(9) He shows what it is not to live to ourselves but to Christ, that is, to know no man according to the flesh. That is to say, to be conversant among men and yet not to care for those worldly and carnal things, as those do who have regard for a man's family, his country, form, glory, riches, and such like, in which men commonly dote and weary themselves.

(10) An amplification: "This is", he says, "so true, that we do not now think carnally of Christ himself, who has now left the world, and therefore he must be thought of spiritually by us."

(2Co 5:17) Therefore if any man be in Christ, let him be a newe creature. Olde things are passed away: beholde, all things are become newe.

(Notes Reference) (11) Therefore if any man [be] in Christ, [he is] a (o) new creature: old things are passed away; behold, all things are become new.

(11) An exhortation for every man who is renewed with the Spirit of Christ to meditate on heavenly things, and not earthly.

(o) As a thing made new by God, for though a man is not newly created when God gives him the spirit of regeneration, but only his qualities are changed, yet nonetheless it pleased the Holy Spirit to speak so, to teach us that we must attribute all things to the glory of God. Not that we are as rocks or stones, but because God creates in us both the will to will well, and the power to do well.

(2Co 5:18) And all things are of God, which hath reconciled vs vnto himselfe by Iesus Christ, and hath giuen vnto vs the ministerie of reconciliation.

(Notes Reference) (12) And all things [are] of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation;

(12) He commends the excellency of the ministry of the Gospel, both by the authority of God himself, who is the author of that ministry, and also by the excellency of the doctrine of it. For it announces atonement with God by free forgiveness of our sins, and justification offered to us in Christ, and that so lovingly and freely, that God himself does in a way beseech men by the mouth of his ministers to have consideration of themselves, and not to despise so great a benefit. And when he says so, he plainly reprehends those who falsely attribute to themselves the name of "pastor", as this calling can only come from God.

(2Co 5:19) For God was in Christ, and reconciled the world to himselfe, not imputing their sinnes vnto them, and hath committed to vs the word of reconciliation.

(Notes Reference) To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath (p) committed unto us the word of reconciliation.

(p) Used our labour and travail.

(2Co 5:20) Now then are we ambassadours for Christ: as though God did beseeche you through vs, we pray you in Christes steade, that ye be reconciled to God.

(2Co 5:21) For he hath made him to be sinne for vs, which knewe no sinne, that we should be made the righteousnesse of God in him.

(Notes Reference) For he hath made him [to be] (q) sin for us, who (r) knew no sin; that we might be made the (s) righteousness of God in him.

(q) A sinner, not in himself, but by imputation of the guilt of all our sins to him.

(r) Who was completely void of sin.

(s) Righteous before God, and that with righteousness which is not fundamental in us, but being fundamental in Christ, God imputes it to us through faith.

(2Co 6:1) So we therefore as workers together beseech you, that ye receiue not the grace of God in vaine.

(Notes Reference) We (1) then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.

(1) Men do not only need the ministry of the Gospel before they have received grace, in order that they may be partakers of the Gospel, but also after they have received grace they need to continue in it.

(2Co 6:2) For he sayth, I haue heard thee in a time accepted, and in the day of saluation haue I succoured thee: beholde nowe the accepted time, beholde nowe the day of saluation.

(Notes Reference) (2) (For he saith, I have heard thee in a time (a) accepted, and in the day of salvation have I succoured thee: behold, now [is] the accepted time; behold, now [is] the day of salvation.)

(2) In that grace is offered, it is by the grace of God, who has appointed times and seasons to all things, that we may take occasion when it is offered.

(a) Which I of my free mercy and love towards you liked and appointed. And at this time God poured out his marvellous love upon us.

(2Co 6:3) We giue no occasion of offence in any thing, that our ministerie shoulde not be reprehended.

(Notes Reference) (3) Giving no offence in any thing, that the ministry be not blamed:

(3) He shows the Corinthians a pattern of a true minister in his own example, and in Timothy and Silvanus, to the end that he might procure authority for himself and his companions like him, as he purposed from the beginning.

(2Co 6:4) But in all things we approue our selues as the ministers of God, in much patience, in afflictions, in necessities, in distresses,

(Notes Reference) But in all [things] (b) approving ourselves as the ministers of God, (4) in much patience, in afflictions, in necessities, in distresses,

(b) Declare and indeed show. (4) He first of all reckons up those things which are neither always in the ministers, nor without exception, unless they are there according to the minister's bodily condition. Patience, however, is an exception, which also is one of the virtues which ought to always be in a good minister.

(2Co 6:5) In stripes, in prisons, in tumults, in labours,

(Notes Reference) In stripes, in imprisonments, in (c) tumults, in labours, in watchings, in fastings;

(2Co 6:6) By watchings, by fastings, by puritie, by knowledge, by long suffering, by kindnesse, by the holy Ghost, by loue vnfained,

(Notes Reference) (5) By pureness, by knowledge, by longsuffering, by kindness, by the Holy Ghost, by love unfeigned,

(5) Secondly he reckons up such virtues as are necessary, and ought alway be in them, and by which as by good armour, all pitfalls and hindrances may be overcome.

(2Co 6:7) By the worde of trueth, by the power of God, by the armour of righteousnesse on the right hand, and on the left,

(Notes Reference) By the (d) word of truth, by the (e) power of God, by the (f) armour of righteousness on the right hand and on the left,

(d) Preaching of the Gospel.

(e) Power to work miracles, and to subdue the wicked.

(f) Uprightness.

(2Co 6:8) By honour, and dishonour, by euill report, and good report, as deceiuers, and yet true:

(2Co 6:9) As vnknowen, and yet knowen: as dying, and beholde, we liue: as chastened, and yet not killed:

(2Co 6:10) As sorowing, and yet alway reioycing: as poore, and yet make many riche: as hauing nothing, and yet possessing all things.

(2Co 6:11) O Corinthians, our mouth is open vnto you: our heart is made large.

(Notes Reference) (6) O [ye] Corinthians, our mouth is (g) open unto you, our heart is enlarged.

(6) Going about to rebuke them he says first that he deals with them sincerely and with an open and plain heart, and in addition complains that they do not do the same in loving their Father.

(g) The opening of the mouth and heart signifies a most earnest affection in him that speaks, as it happens commonly with those that are in some great joy.

(2Co 6:12) Ye are not kept strait in vs, but ye are kept strait in your owne bowels.

(Notes Reference) Ye are not (h) straitened in us, but ye are straitened in your own (i) bowels.

(h) You are in my heart as in a house, and that no narrow or confined house, for I have opened my whole heart to you; but you are inwardly narrow towards me.

(i) After the manner of the Hebrews, he calls those tender affections which rest in the heart, "bowels".

(2Co 6:13) Nowe for the same recompence, I speake as to my children, Be you also inlarged.

(2Co 6:14) Be not vnequally yoked with the infidels: for what fellowship hath righteousnesse with vnrighteousnesse? and what communion hath light with darkenesse?

(Notes Reference) (7) Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

(7) Now he rebukes them boldly, because they became fellows with infidels in outward idolatry, as though it were an indifferent thing. And this is the fourth part of this epistle, the conclusion of which is, that those whom the Lord has condescended to in calling them his children, must keep themselves pure, not only in mind, but also in body, that they may be completely holy to the Lord.

(2Co 6:15) And what concord hath Christ with Belial? or what part hath the beleeuer with the infidell?

(Notes Reference) And what concord hath Christ with Belial? or what (k) part hath he that believeth with an infidel?

(k) What can there be between them?

(2Co 6:16) And what agreement hath the Temple of God with idols? for ye are the Temple of the liuing God: as God hath said, I will dwell among them, and walke there: and I will be their God, and they shalbe my people.

(Notes Reference) And what agreement hath the temple of God with idols? for ye are the temple of the (l) living God; as God hath said, I will (m) dwell in them, and walk in [them]; and I will be their God, and they shall be my people.

(l) He sets the living God against idols.

(m) God dwells with us, because Christ has become God with us.

(2Co 6:17) Wherefore come out from among them, and separate your selues, saith the Lord, and touch none vncleane thing, and I wil receiue you.

(2Co 6:18) And I will be a Father vnto you, and ye shalbe my sonnes and daughters, saith the Lord almightie.

(2Co 7:1) Seing then we haue these promises, dearely beloued, let vs clense our selues from all filthinesse of the flesh and spirit, and finish our sanctification in the feare of God.

(Notes Reference) Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the (a) flesh and spirit, perfecting holiness in the fear of God.

(a) Both of body and soul, that by this means the sanctification may be perfect, consisting in both the parts of the flesh.

(2Co 7:2) Receiue vs: we haue done wrong to no man: we haue corrupted no man: we haue defrauded no man.

(Notes Reference) (1) (b) Receive us; we have wronged no man, we have corrupted no man, we have defrauded no man.

(1) He returns again from that admonition to his own person, contrasting with them the testimonies both of his faithfulness and also of his continual good will towards them.

(b) Let me have some place among you, that I may teach you.

(2Co 7:3) I speake it not to your condemnation: for I haue said before, that ye are in our hearts, to die and liue together.

(Notes Reference) I speak not [this] to (c) condemn [you]: for I have said before, that ye are in our hearts to die and live with [you].

(2Co 7:4) I vse great boldnesse of speach toward you: I reioyce greatly in you: I am filled with comfort, and am exceeding ioyous in all our tribulation.

(2Co 7:5) For when we were come into Macedonia, our flesh had no rest, but we were troubled on euery side, fightings without, and terrours within.

(2Co 7:6) But God, that comforteth the abiect, comforted vs at the comming of Titus:

(Notes Reference) Nevertheless God, that comforteth those that are (d) cast down, comforted us by the (e) coming of Titus;

(d) Whose hearts are cast down, and are very much worn out.

(e) With those things which Titus told me of you at his coming, that is, how fruitfully you read over my letters. And moreover and besides that, I am exceedingly refreshed with his presence.

(2Co 7:7) And not by his comming onely, but also by the consolation wherewith he was comforted of you, when he tolde vs your great desire, your mourning, your feruent minde to me warde, so that I reioyced much more.

(2Co 7:8) For though I made you sorie with a letter, I repent not, though I did repent: for I perceiue that the same epistle made you sorie, though it were but for a season.

(Notes Reference) (2) For though I made you sorry with a letter, I do not repent, though I did repent: for I perceive that the same epistle hath made you sorry, though [it were] but for a season.

(2) An objection: but you have handled us roughly. The apostle answers that he did not use his roughness without grief. And he adds moreover, that he is also glad now that he drove them to that sorrow even though it was against his will, since it was so profitable to them. For there is a sorrow not only praiseworthy, but also necessary, that is, by which repentance grows by certain degrees: and for this repentance he praises them highly. And this is the fifth part of this epistle.

(2Co 7:9) I nowe reioyce, not that ye were sorie, but that ye sorowed to repentance: for ye sorowed godly, so that in nothing ye were hurt by vs.

(Notes Reference) Now I rejoice, not that ye were made sorry, but that ye sorrowed to (f) repentance: for ye were made sorry after a godly manner, that ye might receive damage by us in nothing.

(f) In that this sorrow did you much good in leading you to amend your obscene behaviour and sins.

(2Co 7:10) For godly sorowe causeth repentance vnto saluation, not to be repented of: but the worldly sorowe causeth death.

(Notes Reference) For (g) godly sorrow worketh repentance to salvation not to be repented of: but the sorrow of the world worketh death.

(g) God's sorrow occurs when we are not terrified with the fear of punishment, but because we feel we have offended God our most merciful Father. Contrary to this there is another sorrow, that only fears punishment, or when a man is vexed for the loss of some worldly goods. The fruit of the first is repentance, and the fruit of the second is desperation, unless the Lord quickly helps.

(2Co 7:11) For beholde, this thing that ye haue bene godly sory, what great care it hath wrought in you: yea, what clearing of yourselues: yea, what indignation: yea, what feare: yea, howe great desire: yea, what a zeale: yea, what reuenge: in all things ye haue shewed your selues, that ye are pure in this matter.

(2Co 7:12) Wherefore, though I wrote vnto you, I did not it for his cause that had done the wrong, neither for his cause that had the iniurie, but that our care toward you in the sight of God might appeare vnto you.

(Notes Reference) Wherefore, though I wrote unto you, [I did it] not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the (h) sight of God might appear unto you.

(h) It was neither fake nor counterfeit, but such as I dare give account of before God.

(2Co 7:13) Therefore we were comforted, because ye were comforted: but rather we reioyced much more for the ioye of Titus, because his spirit was refreshed by you all.

(2Co 7:14) For if that I haue boasted any thing to him of you, I haue not bene ashamed: but as I haue spoken vnto you all things in trueth, euen so our boasting vnto Titus was true.

(2Co 7:15) And his inwarde affection is more aboundant toward you, when he remembreth the obedience of you all, and howe with feare and trembling ye receiued him.

(2Co 7:16) I reioyce therefore that I may put my confidence in you in all things.