Read Scripture In A Year: September 3

Passage 1: 2 Kings 8

(2Ki 8:1) Then spake Elisha vnto the woman, whose sonne he had restored to life, saying, Vp, and goe, thou, and thine house, and soiourne where thou canst soiourne: for the Lord hath called for a famine, and it commeth also vpon the land seuen yeeres.

(Notes Reference) Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou (a) canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years.

(a) Where you can find a convenient place to dwell, where there is plenty.

(2Ki 8:2) And the woman arose, and did after the saying of the man of God, and went both shee and her housholde and soiourned in the lande of the Philistims seuen yeeres.

(2Ki 8:3) And at the seuen yeeres ende, the woman returned out of the lande of the Philistims, and went out to call vpon the King for her house and for her land.

(Notes Reference) And it came to pass at the seven years' end, that the woman returned out of the land of the Philistines: and she went forth (b) to cry unto the king for her house and for her land.

(b) That is, to complain of them who had taken her possessions while she was absent.

(2Ki 8:4) And the King talked with Gehazi the seruant of the man of God, saying, Tell mee, I pray thee, all the great actes, that Elisha hath done.

(2Ki 8:5) And as he told the King, howe he had restored one dead to life, behold, the woman, whose sonne he had raised to life, called vpon the King for her house and for her land. Then Gehazi sayd, My lorde, O King, this is the woman, and this is her sonne, whom Elisha restored to life.

(Notes Reference) And it came to pass, as he was telling (c) the king how he had restored a dead body to life, that, behold, the woman, whose son he had restored to life, cried to the king for her house and for her land. And Gehazi said, My lord, O king, this [is] the woman, and this [is] her son, whom Elisha restored to life.

(c) God's wonderful providence appears in this, that he caused the king to desire to hear him, whom before he contemned and also hereby prepared an entrance to the poor widows suit.

(2Ki 8:6) And when the King asked the woman, shee told him: so the King appoynted her an Eunuch, saying, Restore thou all that are hers, and all the fruites of her landes since the day shee left the land, euen vntill this time.

(Notes Reference) And when the king asked the woman, she told him. So the king appointed unto her a certain officer, saying, Restore all that [was] hers, and all the (d) fruits of the field since the day that she left the land, even until now.

(d) The king caused that to be justly restored which was wrongfully withheld from her.

(2Ki 8:7) Then Elisha came to Damascus, and Ben-hadad the King of Aram was sicke, and one told him, saying, The man of God is come hither.

(2Ki 8:8) And the king sayd vnto Hazael, Take a present in thine hande, and goe meete the man of God, that thou mayest inquire of ye Lord by him, saying, Shall I recouer of this disease?

(2Ki 8:9) So Hazael went to meete him, and tooke the present in his hand, and of euery good thing of Damascus, euen the burden of fourtie camels, and came and stood before him, and sayde, Thy sonne Ben-hadad King of Aram hath sent me to thee, saying, Shall I recouer of this disease?

(Notes Reference) So Hazael went to meet him, and took a present with him, even of every (e) good thing of Damascus, forty camels' burden, and came and stood before him, and said, Thy son Benhadad king of Syria hath sent me to thee, saying, Shall I recover of this disease?

(e) Of all the chiefest and precious things of the country.

(2Ki 8:10) And Elisha sayd to him, Goe, and say vnto him, Thou shalt recouer: howbeit the Lord hath shewed me, that he shall surely dye.

(Notes Reference) And Elisha said unto him, Go, say unto him, Thou mayest certainly (f) recover: howbeit the LORD hath shewed me that he shall surely die.

(f) Meaning that he would recover of this disease: but he knew that this messenger Hazael would slay him to obtain the kingdom.

(2Ki 8:11) And hee looked vpon him stedfastly, till Hazael was ashamed, and the man of God wept.

(2Ki 8:12) And Hazael sayde, Why weepeth my lord? And he answered, Because I knowe the euill that thou shalt do vnto the children of Israel: for their strong cities shalt thou set on fire, and their yong men shalt thou slay with the sworde, and shalt dash their infantes against the stones, and rent in pieces their women with child.

(2Ki 8:13) Then Hazael said, What? is thy seruant a dog, that I should doe this great thing? And Elisha answered, The Lord hath shewed mee, that thou shalt be King of Aram.

(Notes Reference) And Hazael said, But what, [is] thy servant (g) a dog, that he should do this great thing? And Elisha answered, The LORD hath shewed me that thou [shalt be] king over Syria.

(g) That I should be without all humanity and pity.

(2Ki 8:14) So he departed from Elisha, and came to his master, who said to him, What saide Elisha to thee? And he answered, Hee tolde mee that thou shouldest recouer.

(2Ki 8:15) And on the morow he tooke a thick cloth and dipt in it water, and spread it on his face, and hee dyed: and Hazael reigned in his stead.

(Notes Reference) And it came to pass on the morrow, that he took a thick cloth, and dipped [it] in water, and (h) spread [it] on his face, so that he died: and Hazael reigned in his stead.

(h) Under pretence to refresh or ease him, he suffocated him with his cloak.

(2Ki 8:16) Now in the fift yere of Ioram ye sonne of Ahab King of Israel, and of Iehoshaphat King of Iudah, Iehoram the sonne of Iehoshaphat King of Iudah began to reigne.

(Notes Reference) And in the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat [being] then king of Judah, (i) Jehoram the son of Jehoshaphat king of Judah began to reign.

(i) Read (2Ki 1:17).

(2Ki 8:17) He was two and thirtie yere olde, when he began to reigne: and hee reigned eight yeere in Ierusalem.

(2Ki 8:18) And hee walked in the wayes of the Kings of Israel, as did the house of Ahab: for the daughter of Ahab was his wife, and hee did euill in the sight of the Lord.

(Notes Reference) And he walked in the way of the kings of Israel, as did the house of Ahab: for the (l) daughter of Ahab was his wife: and he did evil in the sight of the LORD.

(l) The Holy Spirit shows by this the danger of joining with infidels.

(2Ki 8:19) Yet the Lord would not destroy Iudah, for Dauid his seruants sake, as he had promised him to giue him a light, and to his children for euer.

(2Ki 8:20) In those dayes Edom rebelled from vnder the hand of Iudah, and made a King ouer themselues.

(Notes Reference) In his days Edom (m) revolted from under the hand of Judah, and made a king over themselves.

(m) Which had been subject from David's time until this time of Jehoram.

(2Ki 8:21) Therefore Ioram went to Zair, and all his charets with him, and he arose by night, and smote the Edomites which were about him with the captains of the charets, and the people fled into their tents.

(2Ki 8:22) So Edom rebelled from vnder the hand of Iudah vnto this day. then Libnah rebelled at that same time.

(Notes Reference) Yet Edom revolted from under the hand of Judah unto this day. Then (n) Libnah revolted at the same time.

(n) This was a city in Judah given to the Levites, (Jos 21:13) that later turned from king Jehoram, because of his idolatry.

(2Ki 8:23) Concerning the rest of the actes of Ioram and all that hee did, are they not written in the booke of the Chronicles of the Kings of Iudah?

(2Ki 8:24) And Ioram slept with his fathers, and was buried with his fathers in the citie of Dauid. And Ahaziah his sonne reigned in his stead.

(2Ki 8:25) In the twelft yere of Ioram the sonne of Ahab King of Israel did Ahaziah the sonne of Iehoram King of Iudah begin to reigne.

(2Ki 8:26) Two and twentie yeere olde was Ahaziah when he began to reigne, and he reigned one yere in Ierusalem, and his mothers name was Athaliah the daughter of Omri King of Israel.

(Notes Reference) (o) Two and twenty years old [was] Ahaziah when he began to reign; and he reigned one year in Jerusalem. And his mother's name [was] Athaliah, the daughter of Omri king of Israel.

(o) Which is to be understood, that he was made king when his father reigned, but after his father's death he was confirmed king when he was forty-two years old, as in (2Ch 22:2).

(2Ki 8:27) And he walked in the way of the house of Ahab, and did euill in the sight of the Lord, like the house of Ahab: for hee was the sonne in law of the house of Ahab.

(2Ki 8:28) And he went with Ioram the sonne of Ahab to warre against Hazael King of Aram in Ramoth Gilead, and the Aramites smote Ioram.

(Notes Reference) And he went with Joram the son of Ahab to the war against Hazael king of Syria in (p) Ramothgilead; and the Syrians wounded Joram.

(p) Which was a city in the tribe of Gad beyond Jordan.

(2Ki 8:29) And King Ioram returned to bee healed in Izreel of the wounds which ye Aramites had giuen him at Ramah, whe he fought against Hazael King of Aram. And Ahaziah the sonne of Iehoram King of Iudah went downe to see Ioram the sonne of Ahab in Izreel, because he was sicke.

(Notes Reference) And king Joram went back to be healed in (q) Jezreel of the wounds which the Syrians had given him at Ramah, when he fought against Hazael king of Syria. And Ahaziah the son of Jehoram king of Judah went down to see Joram the son of Ahab in Jezreel, because he was sick.

(q) This is a city belonging to the tribe of Issachar.

Passage 2: Lamentations 4

(Lam 4:1) How is the golde become so dimme? the most fine golde is changed, and the stones of the Sanctuarie are scattered in the corner of euery streete.

(Notes Reference) How is the (a) gold become dim! [how] is the most fine gold changed! the stones of the sanctuary are poured out at the head of every street.

(a) By the gold he means the princes, as by the stones he understands the priests.

(Lam 4:2) The noble men of Zion coparable to fine golde, howe are they esteemed as earthen pitchers, euen the worke of the handes of the potter!

(Notes Reference) The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen (b) pitchers, the work of the hands of the potter!

(b) Which are of small value and have no honour.

(Lam 4:3) Euen the dragons draw out the breastes, and giue sucke to their yong, but the daughter of my people is become cruell like the ostriches in the wildernesse.

(Notes Reference) Even the sea monsters (c) draw out the breast, they nurse their young ones: the daughter of my people [is become] cruel, like the (d) ostriches in the wilderness.

(d) The women forsake their children as the ostrich does her eggs, (Job 39:17).

(Lam 4:4) The tongue of the sucking childe cleaueth to the roofe of his mouth for thirst: the yong children aske bread, but no man breaketh it vnto them.

(Lam 4:5) They that did feede delicately, perish in the streetes: they that were brought vp in skarlet, embrace the dongue.

(Lam 4:6) For the iniquitie of the daughter of my people is become greater then the sinne of Sodom, that was destroyed as in a moment, and none pitched campes against her.

(Lam 4:7) Her Nazarites were purer then the snowe, and whiter then ye milke: they were more ruddie in bodie, then the redde precious stones; they were like polished saphir.

(Lam 4:8) Nowe their visage is blacker then a cole: they can not knowe them in the streetes: their skinne cleaueth to their bones: it is withered like a stocke.

(Notes Reference) Their (e) visage is blacker than a coal; they are not known in the streets: their skin cleaveth to their bones; it is withered, it is become like a stick.

(e) They who were before most in God's favour are now in greatest abomination to him.

(Lam 4:9) They that be slaine with the sword are better, then they that are killed with hunger: for they fade away as they were striken through for the fruites of the fielde.

(Notes Reference) [They that are] slain with the sword are better than [they that are] slain with hunger: for these pine away, stricken through for [lack of] the (f) fruits of the field.

(f) For lack of food they pine away and consume.

(Lam 4:10) The hands of the pitifull women haue sodden their owne children, which were their meate in the destruction of the daughter of my people.

(Lam 4:11) The Lord hath accomplished his indignation: he hath powred out his fierce wrath, he hath kindled a fire in Zion, which hath deuoured the foundations thereof.

(Lam 4:12) The Kings of the earth, and all the inhabitants of the world would not haue beleeued that the aduersarie and the enemie should haue entred into the gates of Ierusalem:

(Lam 4:13) For the sinnes of her Prophets, and the iniquities of her Priests, that haue shed the blood of the iust in the middes of her.

(Notes Reference) For the sins of her prophets, [and] the iniquities of her priests, that have shed the blood of the just in the midst of (g) her,

(g) He means that these things are come to pass therefore, contrary to all men's expectations.

(Lam 4:14) They haue wandred as blinde men in the streetes, and they were polluted with blood, so that they would not touch their garments.

(Notes Reference) They have wandered [as] blind [men] (h) in the streets, they have polluted themselves with blood, so that (i) men could not touch their garments.

(h) Some refer this to the blind men who as they went, stumbled on the blood, of which the city was full.

(i) Meaning the heathen who came to destroy them could not abide them.

(Lam 4:15) But they cried vnto them, Depart, ye polluted, depart, depart, touch not: therefore they fled away, and wandered: they haue sayd among the heathen, They shall no more dwell there.

(Lam 4:16) The anger of the Lord hath scattered them, he will no more regard them: they reuerenced not the face of the Priestes, nor had compassion of the Elders.

(Notes Reference) The anger of the LORD hath divided them; he will no longer regard them: (k) they respected not the persons of the priests, they favoured not the elders.

(k) That is, the enemies.

(Lam 4:17) Whiles we waited for our vaine helpe, our eyes failed: for in our waiting we looked for a nation that could not saue vs.

(Notes Reference) As for us, our eyes as yet failed for our vain help: in our watching we have watched for (l) a nation [that] could not save [us].

(l) He shows two principal causes for their destruction: their cruelty and their vain confidence in man: for they trusted in the help of the Egyptians.

(Lam 4:18) They hunt our steppes that we cannot goe in our streetes: our ende is neere, our dayes are fulfilled, for our ende is come.

(Lam 4:19) Our persecuters are swifter then the eagles of the heauen: they pursued vs vpon the mountaines, and layed waite for vs in the wildernes.

(Lam 4:20) The breath of our nostrels, the Anoynted of the Lord was taken in their nets, of whome we sayde, Vnder his shadowe we shalbe preserued aliue among the heathen.

(Notes Reference) The (m) breath of our nostrils, the anointed of the LORD, was taken in their pits, of whom we said, Under his shadow we shall live among the nations.

(m) Our king Josiah, in whom stood our hope of God's favour and on whom depended our state and life was slain, whom he calls anointed, because he was a figure of Christ.

(Lam 4:21) Reioyce and be glad, O daughter Edom, that dwellest in the lande of Vz, the cuppe also shall passe through vnto thee: thou shalt be drunken and vomit.

(Notes Reference) Rejoice and be glad, (n) O daughter of Edom, that dwellest in the land of Uz; the cup also shall pass through to thee: thou shalt be drunk, and shalt make thyself naked.

(n) This is spoken by derision.

(Lam 4:22) Thy punishment is accomplished, O daughter Zion: he will no more carie thee away into captiuitie, but he will visite thine iniquitie, O daughter Edom, he wil discouer thy sinnes.

(Notes Reference) The punishment of thy iniquity is accomplished, O daughter of Zion; he (o) will no more carry thee away into captivity: he will visit thy iniquity, O daughter of Edom; he will disclose thy sins.

(o) He comforts the Church because after seventy years their sorrows will have an end while the wicked would be tormented for ever.

Passage 3: 2 Corinthians 1-2

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

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

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

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

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

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

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

(a) To him be praise and glory given.

(b) Most merciful.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(f) I was resolved within myself to die.

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

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

(g) From these great dangers.

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

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

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

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

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

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

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

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

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

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

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

(l) Perfectly.

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

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

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

(n) When he will sit as judge.

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

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

(o) Another benefit.

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

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

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

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

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

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

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

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

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

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

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

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

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

(s) Was not different and wavering.

(t) That is, in God.

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

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

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

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

(x) Through our ministry.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(h) Truly, and from the heart.

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

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

(i) Of his mischievous counsel and devilish will.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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