Read Scripture In A Year: March 8

(Lev 15:1) Moreouer the Lord spake vnto Moses, and to Aaron, saying,

(Lev 15:2) Speake vnto the children of Israel, and say vnto them, Whosoeuer hath an issue from his flesh, is vncleane, because of his issue.

(Notes Reference) Speak unto the children of Israel, and say unto them, When any man hath a running issue out of his (a) flesh, [because of] his issue he [is] unclean.

(a) Whose seed either in sleeping or else of weakness of nature issues at his secret part.

(Lev 15:3) And this shalbe his vncleannes in his issue: when his flesh auoydeth his issue, or if his flesh be stopped from his issue, this is his vncleannes.

(Notes Reference) And this shall be his uncleanness in his issue: whether his flesh run with his issue, or his flesh be stopped from his issue, it [is] (b) his uncleanness.

(b) Of the thing of which he shall be unclean.

(Lev 15:4) Euery bed whereon he lyeth that hath the issue, shall be vncleane, and euery thing whereon he sitteth, shalbe vncleane.

(Lev 15:5) Whosoeuer also toucheth his bed, shall wash his clothes, and wash himselfe in water, and shall be vncleane vntill the euen.

(Lev 15:6) And he that sitteth on any thing, whereon he sate that hath the issue, shall wash his clothes, and wash himselfe in water, and shalbe vncleane vntill the euen.

(Lev 15:7) Also he that toucheth the flesh of him that hath the issue, shall wash his clothes, and wash himselfe in water, and shalbe vncleane vntil the euen.

(Lev 15:8) If he also, that hath the issue, spit vpon him that is cleane, he shall wash his clothes, and wash himselfe in water, and shalbe vncleane vntill the euen.

(Notes Reference) And if he that hath the issue spit upon him that is clean; then (c) he shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

(Lev 15:9) And what saddle soeuer he rideth vpon, that hath the issue, shalbe vncleane,

(Notes Reference) And what (d) saddle soever he rideth upon that hath the issue shall be unclean.

(d) The word signifies every thing on which a man rides.

(Lev 15:10) And whosoeuer toucheth any thing that was vnder him, shall be vncleane vnto the euen: and he that beareth those things, shall wash his clothes, and wash himselfe in water, and shall be vncleane vntill the euen.

(Lev 15:11) Likewise whomesoeuer hee toucheth that hath the issue (and hath not washed his handes in water) shall wash his clothes and wash himselfe in water, and shalbe vncleane vntill the euen.

(Lev 15:12) And the vessel of earth that he toucheth, which hath the issue, shalbe broken: and euery vessel of wood shalbe rinsed in water.

(Lev 15:13) But if he that hath an issue, be cleansed of his issue, then shall he count him seuen dayes for his cleansing, and wash his clothes, and wash his flesh in pure water: so shall he be cleane.

(Notes Reference) And when he that hath an issue is (e) cleansed of his issue; then he shall number to himself seven days for his cleansing, and wash his clothes, and bathe his flesh in running water, and shall be clean.

(e) That is, be restored to his old state, and be healed of it.

(Lev 15:14) Then the eight day he shall take vnto him two Turtle doues or two yong pigeons, and come before the Lord at the doore of the Tabernacle of the Congregation, and shall giue them vnto the Priest.

(Lev 15:15) And the Priest shall make of the one of them a sinne offring, and of the other a burnt offering: so the Priest shall make an atonement for him before the Lord, for his issue.

(Lev 15:16) Also if any mans issue of seede depart from him, he shall wash all his flesh in water, and be vncleane vntill the euen.

(Notes Reference) And if any man's seed of copulation go out from him, then he shall wash all his (f) flesh in water, and be unclean until the even.

(f) Meaning, all his body.

(Lev 15:17) And euery garment, and euery skinne whereupon shalbe issue of seede, shall be euen washed with water, and be vncleane vnto the euen.

(Lev 15:18) If he that hath an issue of seede, do lie with a woman, they shall both wash themselues with water, and be vncleane vntill the euen.

(Lev 15:19) Also when a woman shall haue an issue, and her issue in her flesh shalbe blood, she shalbe put apart seuen dayes: and whosoeuer toucheth her, shalbe vncleane vnto the euen.

(Lev 15:20) And whatsoeuer she lieth vpon in her separation, shalbe vncleane, and euery thing that she sitteth vpon, shalbe vncleane.

(Notes Reference) And every thing that she lieth upon in (g) her separation shall be unclean: every thing also that she sitteth upon shall be unclean.

(g) That is, when she has her period, by which she is separate from her husband, from the tabernacle and from touching any holy thing.

(Lev 15:21) Whosoeuer also toucheth her bedde, shall wash his clothes, and wash himselfe with water, and shalbe vncleane vnto the euen.

(Lev 15:22) And whosoeuer toucheth any thing that she sate vpon, shall wash his clothes, and wash him selfe in water, and shalbe vncleane vnto the euen:

(Lev 15:23) So that whether he touche her bed, or any thing whereon shee hath sit, he shalbe vncleane vnto the euen.

(Lev 15:24) And if a man lye with her, and the flowers of her separation touch him, he shalbe vncleane seuen dayes, and all the whole bed whereon he lieth, shalbe vncleane.

(Notes Reference) And if any man lie with her at all, and her flowers (h) be upon him, he shall be unclean seven days; and all the bed whereon he lieth shall be unclean.

(h) If any of her uncleanness touched him in the bed: for else the man that companied with such a woman should die, (Lev 20:18).

(Lev 15:25) Also when a womans issue of blood runneth long time besides the time of her floures, or when she hath an issue, longer then her floures, all the dayes of the issue of her vncleannesse shee shalbe vncleane, as in the time of her floures.

(Lev 15:26) Euery bed whereon shee lyeth (as long as her issue lasteth) shalbe to her as her bed of her separation: and whatsoeuer she sitteth vpon, shalbe vncleane, as her vncleannes whe she is put apart.

(Notes Reference) Every bed whereon she lieth all the days of her issue shall be unto her as the (i) bed of her separation: and whatsoever she sitteth upon shall be unclean, as the uncleanness of her separation.

(i) Shall be unclean as the bed on which she lay when she had her natural disease.

(Lev 15:27) And whosoeuer toucheth these things, shall be vncleane, and shall wash his clothes, and wash him selfe in water, and shalbe vncleane vnto the euen.

(Lev 15:28) But if she be clensed of her issue, then shee shall count her seuen dayes, and after, shee shall be cleane.

(Notes Reference) But if she be cleansed of her issue, then she shall (k) number to herself seven days, and after that she shall be clean.

(k) After the time that she is recovered.

(Lev 15:29) And in the eight day shee shall take vnto her two Turtles or two yong pigeons, and bring them vnto the Priest at the doore of the Tabernacle of the Congregation.

(Lev 15:30) And the Priest shall make of ye one a sinne offring, and of the other a burnt offring, and the Priest shall make an atonement for her before the Lord, for the issue of her vncleannes.

(Lev 15:31) Thus shall yee separate the children of Israel from their vncleannes, that they dye not in their vncleannesse, if they defile my Tabernacle that is among them.

(Notes Reference) Thus shall ye (l) separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that [is] among them.

(l) Seeing that God required purity and cleanliness of his own: we cannot be his, unless our filth and sins are purged with the blood of Jesus Christ, and so we learn to detest all sin.

(Lev 15:32) This is the lawe of him that hath an issue, and of him from whome goeth an issue of seede whereby he is defiled:

(Lev 15:33) Also of her that is sicke of her floures, and of him that hath a running issue, whether it bee man or woman, and of him that lyeth with her which is vncleane.

Passage 2: Psalms 117-118

(Psa 117:1) All nations, praise ye the Lord: all ye people, praise him.

(Psa 117:2) For his louing kindnes is great toward vs, and the trueth of the Lord endureth for euer. Praise yee the Lord.

(Notes Reference) For his merciful kindness is great toward us: and the (a) truth of the LORD [endureth] for ever. Praise ye the LORD.

(a) That is, the most certain and continual testimony of his fatherly graces.

(Psa 118:1) Praise yee the Lord, because he is good: for his mercie endureth for euer.

(Notes Reference) O (a) give thanks unto the LORD; for [he is] good: because his mercy [endureth] for ever.

(a) Because God by creating David king, showed his mercy toward his afflicted Church, the prophet not only thanks God himself, but exhorts all the people to do the same.

(Psa 118:2) Let Israel now say, That his mercy endureth for euer.

(Psa 118:3) Let the house of Aaron nowe say, That his mercy endureth for euer.

(Psa 118:4) Let them, that feare the Lord, nowe say, That his mercie endureth for euer.

(Psa 118:5) I called vpon the Lord in trouble, and the Lord heard me, and set me at large.

(Notes Reference) I called upon the LORD in (b) distress: the LORD answered me, [and set me] in a large place.

(b) We are here taught that the more that troubles oppress us, the more ought we to be instant in prayer.

(Psa 118:6) The Lord is with mee: therefore I will not feare what man can doe vnto me.

(Notes Reference) The LORD [is] on my side; I will not fear: what can (c) man do unto me?

(c) Being exalted to this estate, he assured himself to have man ever to be his enemy. Yet he did not doubt that God would maintain him, because he had placed him.

(Psa 118:7) The Lord is with mee among them that helpe me: therefore shall I see my desire vpon mine enemies.

(Psa 118:8) It is better to trust in the Lord, then to haue confidence in man.

(Notes Reference) [It is] better to trust in the LORD than to put confidence (d) in man.

(d) He shows that he had trusted in vain if he had put his confidence in man, to have been preferred to the kingdom and therefore he put his trust in God and obtained.

(Psa 118:9) It is better to trust in the Lord, then to haue confidence in princes.

(Psa 118:10) All nations haue compassed me: but in the Name of the Lord shall I destroy them.

(Psa 118:11) They haue compassed mee, yea, they haue compassed mee: but in the Name of the Lord I shall destroy them.

(Psa 118:12) They came about mee like bees, but they were quenched as a fire of thornes: for in the Name of the Lord I shall destroy them.

(Psa 118:13) Thou hast thrust sore at me, that I might fall: but the Lord hath holpen me.

(Notes Reference) (e) Thou hast thrust sore at me that I might fall: but the LORD helped me.

(e) He notes Saul his chief enemy.

(Psa 118:14) The Lord is my strength and song: for he hath beene my deliuerance.

(Notes Reference) The LORD [is] my strength and (f) song, and is become my salvation.

(f) In that he was delivered, it came not from himself, not from the power of man, but only from God's favour, therefore he will praise him.

(Psa 118:15) The voice of ioy and deliuerance shall be in the tabernacles of the righteous, saying, The right hand of the Lord hath done valiantly.

(Notes Reference) The (g) voice of rejoicing and salvation [is] in the tabernacles of the righteous: the right hand of the LORD doeth valiantly.

(g) He promises both to render graces himself, and to cause others to do the same, because in his person the Church was restored.

(Psa 118:16) The right hand of the Lord is exalted: the right hand of the Lord hath done valiantly.

(Psa 118:17) I shall not die, but liue, and declare the woorkes of the Lord.

(Notes Reference) I shall not die, but live, and (h) declare the works of the LORD.

(h) So that all, that are both far and near, may see his mighty power.

(Psa 118:18) The Lord hath chastened me sore, but he hath not deliuered me to death.

(Psa 118:19) Open ye vnto me the gates of righteousnes, that I may goe into them, and praise the Lord.

(Notes Reference) Open to me the (i) gates of righteousness: I will go into them, [and] I will praise the LORD:

(i) He wills the doors of the tabernacle to be opened, that he may declare his thankful mind.

(Psa 118:20) This is the gate of the Lord: the righteous shall enter into it.

(Psa 118:21) I will praise thee: for thou hast heard mee, and hast beene my deliuerance.

(Psa 118:22) The stone, which the builders refused, is the head of the corner.

(Notes Reference) The stone [which] the builders (k) refused is become the head [stone] of the corner.

(k) Though Saul and the chief powers refused me to be king, yet God has preferred me above them all.

(Psa 118:23) This was the Lordes doing, and it is marueilous in our eyes.

(Psa 118:24) This is the day, which the Lord hath made: let vs reioyce and be glad in it.

(Notes Reference) This [is] the (l) day [which] the LORD hath made; we will rejoice and be glad in it.

(l) In which God has shown chiefly his mercy, by appointing me king and delivering his Church.

(Psa 118:25) O Lord, I praie thee, saue now: O Lord, I praie thee nowe giue prosperitie.

(Notes Reference) Save now, I beseech thee, (m) O LORD: O LORD, I beseech thee, send now prosperity.

(m) The people pray for the prosperity of David's kingdom, who was the figure of Christ.

(Psa 118:26) Blessed be he, that commeth in the Name of the Lord: wee haue blessed you out of the house of the Lord.

(Notes Reference) Blessed [be] he that cometh in the name of the LORD: (n) we have blessed you out of the house of the LORD.

(n) Who are the priests, and have the charge of it, as in (Num 6:23).

(Psa 118:27) The Lord is mightie, and hath giuen vs light: binde the sacrifice with cordes vnto the hornes of the altar.

(Notes Reference) God [is] the LORD, which hath shewed us (o) light: bind the sacrifice with cords, [even] unto the horns of the altar.

(o) Because he has restored us from darkness to light, we will offer sacrifices and praises to him.

(Psa 118:28) Thou art my God, and I will praise thee, euen my God: therefore I will exalt thee.

(Psa 118:29) Praise ye the Lord, because he is good: for his mercie endureth for euer.

Passage 3: 2 Corinthians 10-11

(2Co 10:1) Nowe I Paul my selfe beseech you by the meekenes, and gentlenes of Christ, which when I am present among you am base, but am bolde toward you being absent:

(Notes Reference) Now (1) I Paul myself beseech you by the meekness and (a) gentleness of Christ, who in presence [am] base among you, but being absent am bold toward you:

(1) He returns to the defence of his apostleship, but in such a way that he uses his authority in his defence: for he warns them earnestly and gravely, using also terrible threatenings, to show themselves to be those who are able to be instructed. And he reviles certain proud men who made no better account of him, than of a bragging proud man, in that he used to be sharp against them when he was absent, because they saw no great majesty in him after the manner of men; and besides, he had proved his gentleness, even though in his absence he had written to them sharply. Therefore first of all he professes that he was gentle and moderate, but after the example of Christ: but if they continue still to despise his gentleness, he protests to them that he will show indeed how far they are deceived, who judge the office of an apostle in the same way that they judge worldly offices, that is, according to the outward appearance.

(a) That nature which is inclined to mercy, rather than to rigor of justice.

(2Co 10:2) And this I require you, that I neede not to be bolde when I am present, with that same confidence, wherewith I thinke to bee bolde against some, which esteeme vs as though wee walked according to the flesh.

(Notes Reference) But I beseech [you], that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked (b) according to the flesh.

(b) As though I had no other aid and help than that which outwardly I seem to have: and therefore Paul contrasts his flesh, that is, his weak condition and state, with his spiritual and apostolic dignity.

(2Co 10:3) Neuerthelesse, though wee walke in the flesh, yet we doe not warre after the flesh.

(Notes Reference) (2) For though we walk in the flesh, we do not war after the flesh:

(2) Secondly, he witnesses that although he is similar to other men, yet he comes furnished with that strength which no defence of man can match, whether they resist by craft and deceit, or by force and might, because he battles with divine weapons.

(2Co 10:4) (For the weapons of our warrefare are not carnall, but mightie through God, to cast downe holdes)

(Notes Reference) (For the weapons of our warfare [are] not (c) carnal, but mighty through (d) God to the pulling down of strong holds;)

(d) Stand upon the foundation of God's infinite power.

(2Co 10:5) Casting downe the imaginations, and euery high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ,

(Notes Reference) Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, (3) and bringing into captivity every thought to the obedience of Christ;

(3) An amplification of this spiritual power, which conquers the enemies in such a way, be they ever so crafty and mighty, that it brings some of them by repentance to Christ, and justly avenges others that are stubbornly obstinate, separating them from the others who allow themselves to be ruled.

(2Co 10:6) And hauing ready the vengeance against all disobedience, when your obedience is fulfilled.

(2Co 10:7) Looke yee on things after the appearance? If any man trust in himselfe that hee is Christes, let him consider this againe of himself, that as he is Christes, euen so are we Christes.

(Notes Reference) (4) Do ye look on things after the (e) outward appearance? If any man trust to himself that he is Christ's, let him of (f) himself think this again, that, as he [is] Christ's, even so [are] we Christ's.

(4) He emphasises the same matter with very weighty words and sentences.

(e) Do you judge things according to the outward appearance?

(f) Not being told about it by me.

(2Co 10:8) For though I shoulde boast somewhat more of our authoritie, which the Lord hath giuen vs for edification, and not for your destruction, I should haue no shame.

(2Co 10:9) This I say, that I may not seeme as it were to feare you with letters.

(2Co 10:10) For the letters, sayeth hee, are sore and strong, but his bodily presence is weake, and his speache is of no value.

(Notes Reference) For [his] letters, say (g) they, [are] weighty and powerful; but [his] bodily presence [is] weak, and [his] speech contemptible.

(g) He notes out those who were the cause of these words.

(2Co 10:11) Let such one thinke this, that such as wee are in woorde by letters, when we are absent, such wil we be also in deede, when we are present.

(2Co 10:12) For wee dare not make our selues of the nomber, or to compare our selues to them, which praise themselues: but they vnderstand not that they measure themselues with themselues, and compare themselues with themselues.

(Notes Reference) (5) For we (h) dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by (i) themselves, and (k) comparing themselves among themselves, are not wise.

(5) Being forced to refute the foolish braggings of certain ambitious men, he witnesses that they are able to bring nothing, but that they falsely think highly of themselves. And as for himself, although he brags of excellent things, yet he will not pass the bounds which God has measured him out. And according to these bounds he came even to them in preaching the Gospel of Christ, and trusts that he will go further, when they have so profited that he will not need to remain any longer among them to instruct them. And to this is added an amplification, in that he never followed the labours of other men.

(h) This is spoken in a taunting manner.

(i) Upon a vain persuasion that they have of themselves, they attribute to themselves anything at all.

(k) They condemn others, and measure all their doings only by themselves.

(2Co 10:13) But we wil not reioyce of things, which are not within our measure, but according to the measure of the line, whereof God hath distributed vnto vs a measure to attaine euen vnto you.

(Notes Reference) But we will not boast of things without [our] (l) measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you.

(l) Of those things which God has not measured to me.

(2Co 10:14) For we stretche not our selues beyonde our measure, as though wee had not attained vnto you: for euen to you also haue we come in preaching the Gospel of Christ,

(2Co 10:15) Not boasting of things which are without our measure: that is, of other mens labours: and we hope, when your faith shall increase, to bee magnified by you according to our line aboundantly,

(Notes Reference) Not boasting of things (m) without [our] measure, [that is], of other men's labours; but having hope, when your faith is increased, that we shall be enlarged by you according to our rule abundantly,

(m) As though God had divided the whole world among the apostles to be governed.

(2Co 10:16) And to preache the Gospel in those regions which are beyonde you: not to reioyce in another mans line, that is, in the thinges that are prepared alreadie.

(Notes Reference) To preach the gospel in the [regions] beyond you, [and] not to boast in (n) another man's line of things made ready to our hand.

(n) In countries which other men have prepared and cultivated with the preaching of the Gospel.

(2Co 10:17) But let him that reioyceth, reioyce in the Lord.

(Notes Reference) (6) But he that glorieth, let him glory in the Lord.

(6) He somewhat moderates that which he spoke of himself, and in so doing also prepares the Corinthians to hear other things, witnessing that he seeks nothing else but to approve himself to God, whose glory alone he seeks.

(2Co 10:18) For hee that praiseth himselfe, is not alowed, but he whome the Lord praiseth.

(2Co 11:1) Woulde to God, yee coulde suffer a litle my foolishnes, and in deede, ye suffer me.

(Notes Reference) Would (1) to God ye could bear with me a little in [my] folly: and indeed bear with me.

(1) He grants that in a way he is playing the fool in this exalting of things, but he adds that he does it against his will for their profit, because he sees them deceived by certain vain and crafty men, through the craft and subtilty of Satan.

(2Co 11:2) For I am ielous ouer you, with godly ielousie: for I haue prepared you for one husband, to present you as a pure virgine to Christ:

(Notes Reference) For I am jealous over you with (a) godly jealousy: for I have espoused you to one husband, that I may (b) present [you as] a chaste virgin to Christ.

(a) He speaks as one who woos them, but yet as one that seeks them not for himself, but for God.

(b) To marry you together.

(2Co 11:3) But I feare least as the serpent beguiled Eue through his subtiltie, so your mindes shoulde be corrupt from the simplicitie that is in Christ.

(Notes Reference) But I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be (c) corrupted from the simplicity that is in (d) Christ.

(c) This passage is to be noted against those who hate the plain and pure simplicity of the scriptures, in comparison of the elegance and fluency of man's eloquence.

(d) Which is proper for those who are in Christ.

(2Co 11:4) For if he that commeth, preacheth another Iesus whome we haue not preached: or if yee receiue another spirite whome ye haue not receiued: either another Gospell, which yee haue not receiued, ye might well haue suffered him.

(Notes Reference) (2) For if he that cometh preacheth (e) another Jesus, whom we have not preached, or [if] ye receive another spirit, which ye have not received, or another gospel, which ye have not accepted, ye might well bear with [him].

(2) He shows that they deceive themselves, if they look to receive from any other man, either a more excellent Gospel, or more excellent gifts of the Holy Spirit.

(e) A more perfect doctrine of Jesus Christ.

(2Co 11:5) Verely I suppose that I was not inferior to the very chiefe Apostles.

(2Co 11:6) And though I be rude in speaking, yet I am not so in knowledge, but among you wee haue beene made manifest to the vttermost, in all things.

(Notes Reference) (3) But though [I be] (f) rude in speech, yet not in knowledge; but we have been throughly made manifest among you in all things.

(3) He refutes the slanders of those boastful and proud men. I grant, he says, that I am not so eloquent an orator, but yet they cannot take away the knowledge of the Gospel from me, of which you have had good proof, and that in every manner of way.

(f) Paul did not lack the type of eloquence which is proper for a man, and fit for the Gospel, but he willingly lacked that eloquent type of speech, which too many now a days search after and follow.

(2Co 11:7) Haue I committed an offence, because I abased my selfe, that ye might be exalted, and because I preached to you ye Gospell of God freely?

(Notes Reference) (4) Have I committed an offence in abasing myself that ye might be exalted, because I have preached to you the gospel of God freely?

(4) Another slander, that is, that he was a rascal, and lived by the labour of his own hands. But in this, the apostle says, what can you lay against me, except that I was content to take any pains for your sakes? For when I lacked, I travailed for my living with my own hands. And also when poverty forced me, I chose rather to seek my sustenance than to be any burden to you, even though I preached the Gospel to you.

(2Co 11:8) I robbed other Churches, and tooke wages of them to doe you seruice.

(2Co 11:9) And when I was present with you, and had neede, I was not slouthfull to the hinderance of any man: for that which was lacking vnto me, the brethre which came from Macedonia, supplied, and in all thinges I kept and will keepe my selfe, that I should not be grieuous to you.

(Notes Reference) And when I was present with you, and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all [things] I have kept myself from being burdensome unto you, (5) and [so] will I keep [myself].

(5) An amplification: so far is he from being ashamed of this act, that he has also resolved with himself to act in no other way while he is among them, in order that it may always be truly said that he taught in Achaia for nothing. And this is not because he disdains the Corinthians, but rather so that these proud and boastful men may never find the occasion which they have already sought for, and he in the meantime may set something before the Corinthians to follow, so that at length they may truly say that they are like Paul.

(2Co 11:10) The trueth of Christ is in me, that this reioycing shall not be shut vp against me in the regions of Achaia.

(Notes Reference) As the (g) truth of Christ is in me, no man shall (h) stop me of this boasting in the regions of Achaia.

(g) This is a form of an oath, as if he said, "Let me not be thought to have any truth in me."

(h) Will be always open to me.

(2Co 11:11) Wherefore? because I loue you not? God knoweth.

(2Co 11:12) But what I doe, that will I doe: that I may cut away occasion from them which desire occasion, that they might be found like vnto vs in that wherein they reioyce.

(Notes Reference) But what I do, that I will do, that I may cut off occasion from them which desire occasion; that wherein they (i) glory, they may be found even as we.

(i) Paul's adversaries sought all occasions they could to be equal to him. And therefore seeing they had rather live off the Corinthians then preach to them for nothing, they sought another occasion, that is, to make Paul take something. And if he had done this, then they hoped by this means to be equal to him. For they made such a show of zeal and knowledge, and set it forth with such a flattering type of eloquence, that some of them even despised Paul. But he shows that all this is nothing but frivolities and pretensions.

(2Co 11:13) For such false apostles are deceitfull workers, and transforme themselues into the Apostles of Christ.

(Notes Reference) (6) For such [are] false apostles, deceitful workers, transforming themselves into the apostles of Christ.

(6) Now at length he portrays these fellows as they truly are, forewarning that it will come to pass that they will at length betray themselves, no matter how they may be pretending that they have a zeal for God's glory.

(2Co 11:14) And no marueile: for Satan himselfe is transformed into an Angel of light.

(Notes Reference) And no marvel; for Satan himself is transformed into an angel of (k) light.

(k) By light is meant the heavenly glory, of which the angels are partakers.

(2Co 11:15) Therefore it is no great thing, though his ministers transforme themselues, as though they were the ministers of righteousnes, whose end shall be according to their workes.

(2Co 11:16) I say againe, Let no man thinke that I am foolish, or els take mee euen as a foole, that I also may boast my selfe a litle.

(Notes Reference) (7) I say again, Let no man think me a fool; if otherwise, yet as a fool receive me, that I may boast myself a little.

(7) He goes forward boldly, and using a vehement irony or type of taunting, desires the Corinthians to pardon him, if for a time he argues as a fool before them, who are wise, along with those other wise ones, as he talks about those external things such as his stock, his ancestors, and valiant acts.

(2Co 11:17) That I speake, I speake it not after the Lord: but as it were foolishly, in this my great boasting.

(2Co 11:18) Seeing that many reioyce after the flesh, I will reioyce also.

(2Co 11:19) For ye suffer fooles gladly, because that yee are wise.

(2Co 11:20) For ye suffer, euen if a man bring you into bondage, if a man deuoure you, if a man take your goods, if a man exalt himselfe, if a man smite you on the face.

(Notes Reference) (8) For ye suffer, if a man bring you into bondage, if a man devour [you], if a man take [of you], if a man exalt himself, if a man smite you on the face.

(8) Before he comes to the matter, he talks directly to the Corinthians, who persuading themselves to be very wise men, did not mark in the meanwhile that those false apostles had abused their simplicity for advantage.

(2Co 11:21) I speake as concerning the reproche: as though that we had bene weake: but wherein any man is bold (I speake foolishly) I am bold also.

(Notes Reference) I speak as concerning (l) reproach, as though we had been (m) weak. Howbeit whereinsoever any is bold, (I speak foolishly,) I am bold also.

(l) As if he said, "In respect of that reproach which they do to you, which surely is as evil as if they beat you."

(m) Paul is called weak, in that he seems to be to the Corinthians a vile and abject man, a beggarly craftsman, a most wretched and miserable idiot, whereas in reality God's mighty power was made manifest in that.

(2Co 11:22) They are Hebrues, so am I: they are Israelites, so am I: they are the seede of Abraham, so am I:

(2Co 11:23) They are the ministers of Christ (I speake as a foole) I am more: in labours more aboundant: in stripes aboue measure: in prison more plenteously: in death oft.

(Notes Reference) Are they ministers of Christ? (I speak as a fool) I [am] (n) more; in labours more abundant, in stripes above measure, in prisons more frequent, in (o) deaths oft.

(n) Paul being honourable indeed, defends his ministry openly, not for his own sake, but because he saw his doctrine come into danger.

(o) In danger of present death.

(2Co 11:24) Of the Iewes fiue times receiued I fourtie stripes saue one.

(Notes Reference) Of the Jews (p) five times received I forty [stripes] save one.

(p) He alludes to that which is written in (Deu 25:3). And moreover this place shows us that Paul suffered many more things which Luke omitted in writing Acts.

(2Co 11:25) I was thrise beaten with roddes: I was once stoned: I suffered thrise shipwracke: night and day haue I bene in the deepe sea.

(Notes Reference) (q) Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep;

(q) By the Roman magistrates.

(2Co 11:26) In iourneying I was often, in perils of waters, in perils of robbers, in perils of mine owne nation, in perils among the Gentiles, in perils in the citie, in perils in wildernes, in perils in the sea, in perils among false brethren,

(2Co 11:27) In wearinesse and painefulnesse, in watching often, in hunger and thirst, in fastings often, in colde and in nakednesse.

(Notes Reference) In weariness and (r) painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness.

(r) Painfulness is a troublesome sickness, as when a man who is weary and wants rest is forced to begin new labour.

(2Co 11:28) Beside the thinges which are outwarde, I am combred dayly, and haue the care of all the Churches.

(Notes Reference) (9) Beside those things that are without, that which cometh upon me daily, the care of all the churches.

(9) He further adds this in conclusion, that the Corinthians should be ashamed to despise him upon whose care almost all churches depended, as it was plainly seen by experience.

(2Co 11:29) Who is weake, and I am not weake? who is offended, and I burne not?

(2Co 11:30) If I must needes reioyce, I will reioyce of mine infirmities.

(Notes Reference) (10) If I must needs glory, I will glory of the things which concern mine infirmities.

(10) He turns that against the adversaries which they objected against him: as if he should say, "They allege my calamities to take away my authority from me: but if I would boast myself, I could use no better argument. And God himself is my witness that I am not making up or forging anything."

(2Co 11:31) The God, euen the Father of our Lord Iesus Christ, which is blessed for euermore, knoweth that I lie not.

(2Co 11:32) In Damascus the gouernour of the people vnder King Aretas, layde watch in the citie of the Damascens, and would haue caught me.

(2Co 11:33) But at a window was I let downe in a basket through the wall, and escaped his handes.