March 7 Bible Reading
From the Original 1599 Geneva Bible Notes

Passage 1: Leviticus 14
Passage 2: Psalms 115-116
Passage 3: 2 Corinthians 8-9


Passage 1: Leviticus 14

(Lev 14:1) And the Lord spake vnto Moses, saying,

(Lev 14:2) This is the law of the leper in the day of his clensing: that is, he shall be brought vnto the Priest,

(Notes Reference) This shall be the (a) law of the leper in the day of his cleansing: He shall be brought unto the priest:

(a) Or, the ceremony which shall be used in his purgation.

(Lev 14:3) And the Priest shall go out of the campe, and the Priest shall consider him: and if the plague of leprosie be healed in the leper,

(Lev 14:4) Then shall the Priest commaund to take for him that is clensed, two sparrowes aliue and cleane, and cedar wood and a skarlet lace, and hyssope.

(Notes Reference) Then shall the priest command to take for him that is to be cleansed two birds alive [and] (b) clean, and cedar wood, and scarlet, and hyssop:

(b) Of birds which were permitted to be eaten.

(Lev 14:5) And the Priest shall commaund to kill one of the birdes ouer pure water in an earthen vessell.

(Notes Reference) And the priest shall command that one of the birds be killed in an earthen vessel over (c) running water:

(c) Running water, or of the fountains.

(Lev 14:6) After, he shall take the liue sparowe with the cedar wood, and the skarlet lace, and the hyssope, and shall dip them and the liuing sparowe in the blood of the sparowe slaine, ouer the pure water,

(Lev 14:7) And hee shall sprinkle vpon him, that must be clensed of his leprosie, seuen times, and clense him, and shall let goe the liue sparowe into the broad fielde.

(Notes Reference) And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall (d) let the living bird loose into the open field.

(d) Signifying that he that was made clean was set free, and restored to the company of others.

(Lev 14:8) Then he that shall be clensed, shall wash his clothes, and shaue off all his heare, and wash himselfe in water, so he shalbe cleane: after that shall he come into the host, but shall tary without his tent seuen dayes.

(Lev 14:9) So in the seuenth day hee shall shaue off all his heare, both his head, and his beard, and his eye browes: euen all his heare shall he shaue, and shall wash his clothes and shall wash his flesh in water: so he shalbe cleane.

(Lev 14:10) Then in the eight day he shall take two hee lambes without blemish, and an ewe lambe of a yere olde without blemish, and three tenth deales of fine flower for a meate offering, mingled with oyle, and a pint of oyle.

(Notes Reference) And on the eighth day he shall take two he lambs without (e) blemish, and one ewe lamb of the first year without blemish, and three tenth deals of fine flour [for] a meat offering, mingled with oil, (f) and one log of oil.

(e) Which has no imperfection in any part.

(f) This quantity in Hebrew is called a Log, and holds six eggs in measure.

(Lev 14:11) And the Priest that maketh him cleane shall bring the man which is to bee made cleane, and those things, before the Lord, at the doore of the Tabernacle of the Congregation.

(Lev 14:12) Then the Priest shall take one lambe, and offer him for a trespasse offering, and the pint of oyle, and shake the to and from before the Lord.

(Lev 14:13) And hee shall kill the lambe in the place where the sinne offring and the burnt offring are slaine, euen in the holy place: for as the sinne offring is the Priests, so is the trespasse offring: for it is most holy.

(Lev 14:14) So the Priest shall take of the blood of the trespasse offring, and put it vpon the lappe of the right eare of him that shalbe clensed, and vpon the thumbe of his right hand, and vpon the great toe of his right foote.

(Lev 14:15) The Priest shall also take of ye pint of oyle, and powre it into the palme of his left hand,

(Lev 14:16) And the Priest shall dip his right finger in the oyle that is in his left hand, and sprinkle of the oyle with his finger seuen times before the Lord.

(Lev 14:17) And of the rest of the oyle that is in his hand, shall the Priest put vpon the lap of the right eare of him that is to bee clensed, and vpon the thumbe of his right hand, and vpon the great toe of his right foote, where the blood of the trespasse offring was put.

(Lev 14:18) But the remnant of the oyle that is in the Priests hand, he shall powre vpon the head of him that is to be clensed: so the Priest shall make an atonement for him before the Lord.

(Lev 14:19) And the Priest shall offer the sinne offring and make an atonement for him that is to bee clensed of his vncleannesse: then after shall he kill the burnt offring.

(Lev 14:20) So the Priest shall offer ye burnt offring and the meat offring vpon ye altar and the Priest shall make an atonement for him: so he shalbe cleane.

(Lev 14:21) But if he be poore, and not able, then he shall bring one lambe for a trespasse offring to be shaken, for his reconciliation, and a tenth deale of fine flower mingled with oyle, for a meate offring, with a pinte of oyle.

(Notes Reference) And if he [be] poor, and cannot get so much; then he shall take one lamb [for] a trespass offering to be waved, to make an atonement for him, and one (g) tenth deal of fine flour mingled with oil for a meat offering, and a log of oil;

(g) Which is an Omer, (Exo 16:16).

(Lev 14:22) Also two turtle doues, or two yong pigeons, as he is able, whereof the one shalbe a sinne offering, and the other a burnt offring,

(Lev 14:23) And he shall bring them the eight day for his clensing vnto the Priest at the doore of the Tabernacle of the Congregation before ye Lord.

(Lev 14:24) The the Priest shall take the lambe of the trespasse offring, and the pint of oyle, and the Priest shall shake them to and from before the Lord.

(Notes Reference) And the priest shall take the lamb of the trespass offering, and the log of oil, and the priest shall (h) wave them [for] a wave offering before the LORD:

(h) Or, shall offer them as the offering that is shaken to and fro.

(Lev 14:25) And he shall kill the lambe of the trespasse offering, and the Priest shall take of the blood of the trespasse offring, and put it vpon the lap of his right eare that is to be clensed, and vpon ye thumbe of his right hande, and vpon the great toe of his right foote.

(Lev 14:26) Also the Priest shall powre of the oyle into the palme of his owne left hand.

(Lev 14:27) So ye Priest shall with his right finger sprinkle of the oyle that is in his left hand, seuen times before the Lord.

(Lev 14:28) Then the Priest shall put of the oyle that is in his hande, vpon the lap of the right eare of him that is to bee clensed, and vpon the thumbe of his right hande, and vpon the great toe of his right foote: vpon the place of the blood of the trespasse offring.

(Lev 14:29) But ye rest of the oyle that is in the Priests hand, he shall put vpon the head of him that is to be clensed, to make an atonement for him before the Lord.

(Lev 14:30) Also hee shall present one of the turtle doues, or of the yong pigeons, as he is able:

(Notes Reference) And he shall offer the one of the turtledoves, or of the young pigeons, (i) such as he can get;

(i) whether of them he can get.

(Lev 14:31) Such, I say, as he is able, the one for a sinne offring, and the other for a burnt offring with the meate offring: so the Priest shall make an atonement for him that is to bee clensed before the Lord.

(Lev 14:32) This is the lawe of him which hath the plague of leprosie, who is not able in his clensing to offer the whole.

(Notes Reference) This [is] the (k) law [of him] in whom [is] the plague of leprosy, whose hand is not able to get [that which pertaineth] to his cleansing.

(k) This order is appointed for the poor man.

(Lev 14:33) The Lord also spake vnto Moses and to Aaron, saying,

(Lev 14:34) When ye be come vnto the land of Canaan which I giue you in possession, if I sende the plague of leprosie in an house of the land of your possession,

(Notes Reference) When ye be come into the land of Canaan, which I give to you for a possession, and I (l) put the plague of leprosy in a house of the land of your possession;

(l) This declares that no plague nor punishment comes to man without God's providence and his sending.

(Lev 14:35) Then he that oweth the house, shall come and tell the Priest, saying, Me thinke there is like a plague of leprosie in the house.

(Lev 14:36) Then the Priest shall commande them to emptie the house before the Priest goe into it to see the plague, that all that is in the house be not made vncleane, and then shall the Priest goe in to see the house,

(Lev 14:37) And hee shall marke the plague: and if the plague be in the walles of the house, and that there be deepe spots, greenish or reddish, which seeme to be lower then the wall,

(Lev 14:38) Then the Priest shall goe out of the house to the doore of the house, and shall cause to shut vp the house seuen dayes.

(Lev 14:39) So the Priest shall come againe ye seuenth day: and if he see that the plague bee increased in the walles of the house,

(Lev 14:40) Then the Priest shall commande them to take away the stones wherein the plague is, and they shall cast them into a foule place without the citie.

(Lev 14:41) Also hee shall cause to scrape the house within rounde about, and powre the dust, that they haue pared off, without the citie in an vncleane place.

(Notes Reference) And he shall cause the house to be scraped within round about, and they shall pour out the dust that they scrape off without the city into (m) an unclean place:

(m) Where trash was cast, and other filth, that the people might not be infected by them.

(Lev 14:42) And they shall take other stones, and put them in the places of those stones, and shall take other mortar, to plaister the house with.

(Lev 14:43) But if the plague come againe and breake out in the house, after that he hath taken away ye stones, and after that hee hath scraped and playstered the house,

(Lev 14:44) Then the Priest shall come and see: and if the plague growe in the house, it is a freating leprosie in the house: it is therefore vncleane.

(Lev 14:45) And hee shall breake downe the house, with the stones of it, and the timber thereof, and all the mortar of the house, and hee shall carie them out of the citie vnto an vncleane place.

(Notes Reference) And he shall (n) break down the house, the stones of it, and the timber thereof, and all the morter of the house; and he shall carry [them] forth out of the city into an unclean place.

(n) That is, he shall command it to be pulled down, as in (Lev 14:40).

(Lev 14:46) Moreouer he that goeth into the house all the while that it is shut vp, hee shall bee vncleane vntill the euen.

(Lev 14:47) Hee also that sleepeth in the house shall wash his clothes: he likewise that eateth in the house, shall wash his clothes.

(Lev 14:48) But if the Priest shall come and see, that the plague hath spread no further in the house, after the house be plaistered, the Priest shall pronounce that house cleane, for the plague is healed.

(Lev 14:49) Then shall he take to purifie the house, two sparrowes, and cedar wood, and skarlet lace, and hyssope.

(Notes Reference) And he shall take to cleanse the house two birds, and cedar wood, and (o) scarlet, and hyssop:

(o) It seems that this was a lace or string to bind the hyssop to the wood, and so was made a sprinkle: the apostle to the Hebrews calls it scarlet wool, (Heb 9:19).

(Lev 14:50) And hee shall kill one sparowe ouer pure water in an earthen vessell,

(Lev 14:51) And shall take the cedar wood, and the hyssope, and the skarlet lace with the liue Sparrow, and dip them in the blood of the slayne Sparrow, and in the pure water, and sprinkle the house seuen times:

(Lev 14:52) So shall hee clense the house with ye blood of the sparowe, and with the pure water, and with the liue sparowe, and with the cedar wood, and with the hyssope, and with the skarlet lace.

(Lev 14:53) Afterwarde he shall let go the liue sparowe out of the towne into the broad fieldes: so shall he make atonement for the house, and it shall be cleane.

(Lev 14:54) This is the law for euery plague of leprosie and blacke spot,

(Lev 14:55) And of the leprosie of the garment, and of the house,

(Lev 14:56) And of the swelling, and of the skab, and of the white spot.

(Lev 14:57) This is the lawe of the leprosie to teache when a thing is vncleane, and when it is cleane.


Passage 2: Psalms 115-116

(Psa 115:1) Not vnto vs, O Lord, not vnto vs, but vnto thy Name giue the glorie, for thy louing mercie and for thy truethes sake.

(Notes Reference) Not (a) unto us, O LORD, not unto us, but unto thy name give glory, for thy mercy, [and] for thy truth's sake.

(a) Because God promised to deliver them, not for their sakes, but for his Name, (Isa 48:11), therefore they ground their prayer on this promise.

(Psa 115:2) Wherefore shall the heathen say, Where is nowe their God?

(Notes Reference) Wherefore should the heathen say, (b) Where [is] now their God?

(b) When the wicked see that God does not always accomplish his promise as they imagined, they think there is no God.

(Psa 115:3) But our God is in heauen: he doeth what so euer he will.

(Notes Reference) But our God [is] in the heavens: he hath done whatsoever he hath (c) pleased.

(c) No impediments can slow his work, but he uses even the impediments to serve his will.

(Psa 115:4) Their idoles are siluer and golde, euen the worke of mens hands.

(Notes Reference) Their idols [are] (d) silver and gold, the work of men's hands.

(d) Seeing that neither the matter nor the form can commend their idols it follows that there is no reason that they should be esteemed.

(Psa 115:5) They haue a mouth and speake not: they haue eyes and see not.

(Psa 115:6) They haue eares and heare not: they haue noses and smelll not.

(Psa 115:7) They haue handes and touche not: they haue feete and walke not: neither make they a sound with their throte.

(Notes Reference) They have (e) hands, but they handle not: feet have they, but they walk not: neither speak they through their throat.

(e) He shows what great vanity it is to ask help from them who not only have no help in them, but lack sense and reason.

(Psa 115:8) They that make them are like vnto them: so are all that trust in them.

(Notes Reference) They that make them are (f) like unto them; [so is] every one that trusteth in them.

(f) As much without sense as blocks and stones.

(Psa 115:9) O Israel, trust thou in the Lord: for he is their helpe and their shielde.

(Psa 115:10) O house of Aaron, trust ye in the Lord: for he is their helpe and their shielde.

(Notes Reference) (g) O house of Aaron, trust in the LORD: he [is] their help and their shield.

(g) For they were appointed by God as instructors and teachers of faith and religion for others to follow.

(Psa 115:11) Ye that feare the Lord, trust in the Lord: for he is their helper and their shield.

(Psa 115:12) The Lord hath bene mindfull of vs: he will blesse, he will blesse the house of Israel, he will blesse the house of Aaron.

(Notes Reference) The LORD hath been mindful of us: he will bless [us]; he (h) will bless the house of Israel; he will bless the house of Aaron.

(h) That is, he will continue his graces toward his people.

(Psa 115:13) He will blesse them that feare the Lord, both small and great.

(Psa 115:14) The Lord will increase his graces towarde you, euen toward you and toward your children.

(Psa 115:15) Ye are blessed of the Lord, which made the heauen and the earth.

(Notes Reference) Ye [are] blessed of the LORD which (i) made heaven and earth.

(i) And therefore still governs and continues all things in it.

(Psa 115:16) The heauens, euen the heauens are the Lordes: but he hath giuen the earth to the sonnes of men.

(Notes Reference) The (k) heaven, [even] the heavens, [are] the LORD'S: but the earth hath he given to the children of men.

(k) And they declare enough his sufficiency so that the world serves him nothing, but to show his fatherly care toward men.

(Psa 115:17) The dead prayse not the Lord, neither any that goe downe into the place of silence.

(Notes Reference) The dead praise not the LORD, neither any that (l) go down into silence.

(l) Though the dead set forth God's glory, yet he means here, that they praise him not in his Church and congregation.

(Psa 115:18) But we will prayse the Lord from henceforth and for euer. Prayse ye the Lord.

(Psa 116:1) I love the Lord, because he hath heard my voyce and my prayers.

(Notes Reference) I (a) love the LORD, because he hath heard my voice [and] my supplications.

(a) He grants that no pleasure is so great as to feel God's help in our need, neither that anything more stirs up our love toward him.

(Psa 116:2) For he hath inclined his eare vnto me, whe I did call vpon him in my dayes.

(Notes Reference) Because he hath inclined his ear unto me, therefore will I call upon [him] (b) as long as I live.

(b) That is in convenient time to seek help, which was when he was in distress.

(Psa 116:3) When the snares of death copassed me, and the griefes of the graue caught me: when I founde trouble and sorowe.

(Psa 116:4) Then I called vpon the Name of the Lord, saying, I beseech thee, O Lord, deliuer my soule.

(Psa 116:5) The Lord is mercifull and righteous, and our God is full of compassion.

(Notes Reference) Gracious [is] the LORD, and righteous; yea, our God [is] (c) merciful.

(c) He shows forth the fruit of his love in calling on him, confessing him to be just and merciful and to help them who are destitute of aid and counsel.

(Psa 116:6) The Lord preserueth the simple: I was in miserie and he saued me.

(Psa 116:7) Returne vnto thy rest, O my soule: for the Lord hath bene beneficiall vnto thee,

(Notes Reference) Return unto thy rest, O (d) my soul; for the LORD hath dealt bountifully with thee.

(d) Which was disturbed before, now rest on the Lord, for he has been beneficial towards you.

(Psa 116:8) Because thou hast deliuered my soule from death, mine eyes from teares, and my feete from falling.

(Psa 116:9) I shall walke before the Lord in the lande of the liuing.

(Notes Reference) I will (e) walk before the LORD in the land of the living.

(e) The Lord will preserve me and save my life.

(Psa 116:10) I beleeued, therefore did I speake: for I was sore troubled.

(Notes Reference) (f) I believed, therefore have I spoken: I was greatly afflicted:

(f) I felt all these things, and therefore was moved by faith to confess them, (2Co 4:13).

(Psa 116:11) I said in my feare, All men are lyers.

(Notes Reference) I said in my (g) haste, All men [are] liars.

(g) In my great distress I thought God would not regard man, who is but lies and vanity, yet I overcame this temptation and felt the contrary.

(Psa 116:12) What shall I render vnto the Lord for all his benefites toward me?

(Psa 116:13) I will take the cup of saluation, and call vpon the Name of the Lord.

(Notes Reference) I will (h) take the cup of salvation, and call upon the name of the LORD.

(h) In the Law they used to make a banquet when they gave solemn thanks to God, and to take the cup and drink in sign of thanksgiving.

(Psa 116:14) I will pay my vowes vnto the Lord, euen nowe in the presence of all his people.

(Psa 116:15) Precious in the sight of the Lord is the death of his Saintes.

(Notes Reference) Precious in the sight of the LORD [is] the (i) death of his saints.

(i) I perceive that God has a care over his, so that he both disposes their death, and takes an account.

(Psa 116:16) Beholde, Lord: for I am thy seruant, I am thy seruant, and the sonne of thine handmaide: thou hast broken my bondes.

(Psa 116:17) I will offer to thee a sacrifice of prayse, and will call vpon the Name of the Lord.

(Psa 116:18) I will pay my vowes vnto the Lord, euen nowe in the presence of all his people,

(Notes Reference) I will pay my (k) vows unto the LORD now in the presence of all his people,

(k) I will thank him for his benefits, for that is a just payment, to confess that we owe all to God.

(Psa 116:19) In the courtes of ye Lords house, euen in the middes of thee, O Ierusalem. Praise ye the Lord.


Passage 3: 2 Corinthians 8-9

(2Co 8:1) We doe you also to wit, brethren, of the grace of God bestowed vpon the Churches of Macedonia,

(Notes Reference) Moreover, (1) brethren, we do you to wit of the (a) grace of God bestowed on the churches of Macedonia;

(1) The sixth part of this epistle containing different exhortations to stir up the Corinthians to liberality, with which the poverty of the church of Jerusalem might be helped at an appropriate time. And first of all he sets before them the example of the churches of Macedonia, which otherwise were brought by great misery to extreme poverty, so that the Corinthians should follow them.

(a) The benefit that God bestowed upon the Corinthians.

(2Co 8:2) Because in great triall of affliction their ioy abounded, and their most extreme pouertie abounded vnto their rich liberalitie.

(Notes Reference) How that in a (b) great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

(b) For those manifold afflictions with which the Lord tried them did not stop their joyful readiness, but also made it much more excellent and well-known.

(2Co 8:3) For to their power (I beare record) yea, and beyonde their power, they were willing,

(Notes Reference) For to [their] power, I bear record, yea, and beyond [their] power [they were] (c) willing of themselves;

(c) Of their own accord they were generous.

(2Co 8:4) And praied vs with great instance that we woulde receiue the grace, and fellowship of the ministring which is toward the Saints.

(Notes Reference) Praying us with much intreaty that we would receive the (d) gift, and [take upon us] the fellowship of the ministering to the saints.

(d) He calls that "gift" which other men would have called a burden. And this verse is to be explained by (2Co 8:6).

(2Co 8:5) And this they did, not as we looked for: but gaue their owne selues, first to the Lord, and after vnto vs by the will of God,

(Notes Reference) (2) And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

(2) He amplifies the eagerness of the Macedonians in this, that they also desired Paul to stir up the Corinthians to accomplish the giving of alms by sending Titus to them again.

(2Co 8:6) That we should exhort Titus, that as hee had begon, so he would also accomplish the same grace among you also.

(2Co 8:7) Therefore, as yee abound in euery thing, in faith and woorde, and knowledge, and in all diligence, and in your loue towardes vs, euen so see that yee abound in this grace also.

(2Co 8:8) This say I not by commandement, but because of the diligence of others: therefore prooue I the naturalnesse of your loue.

(Notes Reference) (3) I speak not by commandment, but by occasion of the (e) forwardness of others, and to prove the (f) sincerity of your love.

(3) Thirdly, he warns them to live up to the expectation which Paul and his companions have conceived of them.

(e) At the request of the Macedonians.

(f) The naturalness of our love appears when we truly, and that frankly and freely, help our brethren even for Christ's sake.

(2Co 8:9) For ye knowe the grace of our Lord Iesus Christ, that hee being rich, for your sakes became poore, that yee through his pouertie might be made rich.

(Notes Reference) (4) For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

(4) The fourth argument taken from the example of Christ.

(2Co 8:10) And I shewe my minde herein: for this is expedient for you, which haue begun not to doe onely, but also to will, a yeare agoe.

(Notes Reference) (5) And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to (g) be forward a year ago.

(5) He takes good heed that he seem not to wrest it out of them by force, for unless it is voluntary, God does not accept it.

(g) Not only to do, but also to do willingly: for he notes out of a ready willingness, without any enforcement by any other men. And much less did it come out of ambition and vain glory.

(2Co 8:11) Nowe therefore performe to doe it also, that as there was a readinesse to will, euen so yee may performe it of that which yee haue.

(2Co 8:12) For if there be first a willing minde, it is accepted according to that a man hath, and not according to that he hath not.

(Notes Reference) (6) For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.

(6) Against those who excused themselves because they are not rich, as though it were only the duty of rich men to help the poor.

(2Co 8:13) Neither is it that other men should be eased and you grieued: But vpon like condition, at this time your abundance supplieth their lacke:

(Notes Reference) (7) For [I mean] not that other men be eased, and ye burdened:

(7) Christian liberality is mutual, so that one does not have too much, and the other to little.

(2Co 8:14) That also their aboundance may bee for your lacke, that there may be equalitie:

(Notes Reference) But by an (h) equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:

(h) That as now in your abundance you help others with a share of your goods, so should others in the same way bestow some of their goods upon you.

(2Co 8:15) As it is written, Hee that gathered much, had nothing ouer, and hee that gathered litle, had not the lesse.

(2Co 8:16) And thanks be vnto God, which hath put in the heart of Titus the same care for you.

(Notes Reference) (8) But thanks [be] to God, which put the same earnest care into the heart of Titus for you.

(8) He commends Titus and his two companions for many reasons, both that their credit might not be suspected, as though he had sent them slyly to rob the churches, and also so that they might be all the more ready to contribute.

(2Co 8:17) Because hee accepted the exhortation, yea, hee was so carefull that of his owne accorde hee went vnto you.

(2Co 8:18) And wee haue sent also with him the brother, whose praise is in the Gospel throughout al the Churches.

(Notes Reference) And we have sent with him the brother, whose praise [is] (i) in the gospel throughout all the churches;

(i) In the preaching of the Gospel.

(2Co 8:19) (And not so onely, but is also chosen of the Churches to be a fellowe in our iourney, concerning this grace that is ministred by vs vnto the glorie of the same Lord, and declaration of your prompt minde)

(Notes Reference) And not [that] only, but who was also chosen of the churches to travel with us with this (k) grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:

(k) These alms which are bestowed for the relief of the church of Jerusalem.

(2Co 8:20) Auoiding this, that no man shoulde blame vs in this aboundance that is ministred by vs,

(Notes Reference) Avoiding this, that no man should blame us in this (l) abundance which is administered by us:

(l) In this plentiful liberality of the churches, which is committed to our trust.

(2Co 8:21) Prouiding for honest thinges, not onely before the Lord, but also before men.

(2Co 8:22) And we haue sent with them our brother, whom we haue oft times prooued to be diligent in many thinges, but nowe much more diligent, for the great confidence, which I haue in you.

(2Co 8:23) Whether any doe inquire of Titus, he is my fellowe and helper to you ward: or of our brethren, they are messengers of the Churches, and the glorie of Christ.

(Notes Reference) Whether [any do enquire] of Titus, [he is] my partner and fellowhelper concerning you: or our (m) brethren [be enquired of, they are] the messengers of the churches, [and] the (n) glory of Christ.

(m) The two companions of Titus.

(n) By whom the glory of Christ is set forth.

(2Co 8:24) Wherefore shew toward them, and before the Churches the proofe of your loue, and of the reioycing that we haue of you.

(Notes Reference) Wherefore shew ye to them, and before the (o) churches, the proof of your love, and of our boasting on your behalf.

(o) All the churches in whose presence you are in will be witnesses of this your godly behaviour, for these men are the messengers whom they have chosen by common consent, and sent to you.

(2Co 9:1) For as touching the ministring to the Saints, it is superfluous for me to write vnto you.

(Notes Reference) For (1) as touching the ministering to the saints, it is superfluous for me to write to you:

(1) He wisely answers the suspicion which the Corinthians might conceive, as though the apostle in urging them so carefully was doubting of their good will. Therefore he witnesses that he does it not to teach them that they ought to help the saints, seeing that he had become surety for them to the Macedonians. But only to stir those up who were labouring by themselves, to the end that all things might both be in a better readiness, and also be more plentiful.

(2Co 9:2) For I knowe your readinesse of minde, whereof I boast my selfe of you vnto them of Macedonia, and say, that Achaia was prepared a yeere agoe, and your zeale hath prouoked many.

(2Co 9:3) Nowe haue I sent the brethren, lest our reioycing ouer you shoulde bee in vaine in this behalfe, that yee (as I haue sayde) be readie:

(2Co 9:4) Lest if they of Macedonia come with me, and finde you vnprepared, we (that wee may not say, you) should be ashamed in this my constant boasting.

(Notes Reference) Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same (a) confident boasting.

(a) The word which he uses signifies a mind so steady and established that it cannot be moved by any terror or fear.

(2Co 9:5) Wherefore, I thought it necessarie to exhort the brethren to come before vnto you, and to finish your beneuolence appointed afore, that it might be readie, and come as of beneuolence, and not as of niggardlinesse.

(Notes Reference) Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as [a matter of] bounty, and not as [of] (b) covetousness.

(b) As from covetous men.

(2Co 9:6) This yet remember, that he which soweth sparingly, shall reape also sparingly, and hee that soweth liberally, shall reape also liberally.

(Notes Reference) (2) But this [I say], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

(2) Alms must be given neither grudgingly, nor with a loathful mind, or sparingly. And a generous and free alms is compared to a sowing which has a most plentiful harvest of most abundant blessing following it.

(2Co 9:7) As euery man wisheth in his heart, so let him giue, not grudgingly, or of necessitie: for God loueth a cheerefull giuer.

(Notes Reference) Every man according as he (c) purposeth in his heart, [so let him give]; not (d) grudgingly, or of (e) necessity: for God loveth a cheerful giver.

(c) Determines and appoints freely with himself.

(d) With a sparing and grudging heart.

(e) Against his will, not wanting to have evil spoken of him.

(2Co 9:8) And God is able to make all grace to abound towarde you, that yee alwayes hauing all sufficiencie in all thinges, may abounde in euery good worke,

(Notes Reference) And God [is] able to make (f) all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to (g) every good work:

(f) All the bountiful liberality of God.

(g) To help others by all means possible, in doing them good in their needs.

(2Co 9:9) (As it is written, He hath sparsed abroad and hath giuen to the poore: his beneuolence remayneth for euer.

(Notes Reference) (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for (h) ever.

(h) Is everlasting: now David speaks of a man that fears God, and loves his neighbour, who will always be able (he says) to give to others.

(2Co 9:10) Also hee that findeth seede to the sower, will minister likewise bread for foode, and multiplie your seede, and increase the fruites of your beneuolence,)

(Notes Reference) Now he that ministereth seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the (i) fruits of your righteousness;)

(i) There is no inheritance as good to the godly as bountifulness is.

(2Co 9:11) That on all partes yee may bee made rich vnto all liberalitie, which causeth through vs thankesgiuing vnto God.

(2Co 9:12) For the ministration of this seruice not onely supplieth the necessities of the Saintes, but also aboundantly causeth many to giue thankes to God,

(Notes Reference) (3) For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

(3) Another excellent and double fruit of liberality towards the saints is this, that it gives occasion to praise God, and that our faith also is by it made manifest.

(2Co 9:13) (Which by the experiment of this ministration praise God for your voluntarie submission to the Gospell of Christ, and for your liberall distribution to them, and to all men)

(Notes Reference) Whiles by the (k) experiment of this ministration they glorify God for your (l) professed subjection unto the gospel of Christ, and for [your] liberal distribution unto them, and unto all [men];

(k) By this proof of your liberality in this helping of them.

(l) In showing with one consent that you acknowledge that Gospel alone which you have willingly submitted yourselves to, declaring by this that you agree with the church of Jerusalem.

(2Co 9:14) And in their praier for you, to log after you greatly, for the aboundant grace of God in you.

(2Co 9:15) Thankes therefore bee vnto God for his vnspeakeable gift.

(Notes Reference) (m) Thanks [be] unto God for his unspeakable gift.

(m) Lest by this great commendation and praise the Corinthians should be puffed up, he concludes this exhortation with this exclamation.