Read Scripture In A Year: September 5

Passage 1: 2 Kings 10

(2Ki 10:1) Ahab had nowe seuentie sonnes in Samaria. And Iehu wrote letters, and sent to Samaria vnto the rulers of Izreel, and to the Elders, and to the bringers vp of Ahabs children, to this effect,

(Notes Reference) And Ahab had seventy (a) sons in Samaria. And Jehu wrote letters, and sent to Samaria, unto the rulers of Jezreel, to the elders, and to them that brought up Ahab's [children], saying,

(a) The Scripture calls them sons who are either children or nephews.

(2Ki 10:2) Nowe when this letter commeth to you, (for ye haue with you your masters sonnes, yee haue with you both charets and horses, and a defenced citie, and armour)

(2Ki 10:3) Consider therefore which of your masters sonnes is best and most meete, and set him on his fathers throne, and fight for your masters house.

(Notes Reference) Look even out the best and meetest of your master's sons, and (b) set [him] on his father's throne, and fight for your master's house.

(b) He wrote this, to prove them whether they would take his side or not.

(2Ki 10:4) But they were exceedingly afraid, and saide, Behold two Kings coulde not stande before him, how shall we then stand?

(2Ki 10:5) And he that was gouernour of Ahabs house, and he that ruled the citie, and the Elders, and the bringers vp of the children sent to Iehu, saying, We are thy seruants, and will doe all that thou shalt bid vs: we will make no King: do what seemeth good to thee.

(2Ki 10:6) Then he wrote another letter to them, saying, If ye be mine, and wil obey my voyce, take the heads of ye men that are your masters sonnes, and come to me to Izreel by to morowe this time. (Nowe the Kings sonnes, euen seuentie persons were with the great men of the citie, which brought them vp)

(Notes Reference) Then he wrote a letter the second time to them, saying, If ye [be] mine, and [if] ye will hearken unto my voice, (c) take ye the heads of the men your master's sons, and come to me to Jezreel by to morrow this time. Now the king's sons, [being] seventy persons, [were] with the great men of the city, which brought them up.

(2Ki 10:7) And when the letter came to them, they tooke the Kings sonnes, and slewe the seuentie persons, and layde their heads in baskets, and sent them vnto him to Izreel.

(2Ki 10:8) Then there came a messenger and tolde him, saying, They haue brought the heads of the Kings sonnes. And he sayd, Let them lay them on two heapes at the entring in of the gate vntil the morning.

(2Ki 10:9) And when it was day, he went out, and stood and sayd to all the people, Ye be righteous: behold, I conspired against my master, and slew him: but who slew all these?

(Notes Reference) And it came to pass in the morning, that he went out, and stood, and said to all the people, Ye [be] (d) righteous: behold, I conspired against my master, and slew him: but who slew all these?

(d) You cannot justly condemn me for the king's death, seeing as you have done the same to his posterity: for the Lord commanded me, and moved you to carry out his judgment.

(2Ki 10:10) Knowe nowe that there shall fall vnto the earth nothing of the word of the Lord, which the Lord spake concerning the house of Ahab: for the Lord hath brought to passe the things that hee spake by his seruant Eliiah.

(2Ki 10:11) So Iehu slew al that remained of the house of Ahab in Izreel, and all that were great with him, and his familiars and his priestes, so that he let none of his remaine.

(Notes Reference) So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his (e) priests, until he left him none remaining.

(e) Meaning, the idolatrous priests.

(2Ki 10:12) And he arose, and departed and came to Samaria. And as Iehu was in the way by an house where the shepheards did shere,

(2Ki 10:13) He met with the brethre of Ahaziah king of Iudah, and sayd, Who are ye? And they answered, We are the brethren of Ahaziah, and goe downe to salute the children of the King and the children of the Queene.

(2Ki 10:14) And he sayde, Take them aliue. And they tooke them aliue, and slew them at the well beside the house where the sheepe are shorne, euen two and fourtie men, and he left not one of them.

(Notes Reference) And he said, Take them alive. And they took them alive, and slew them at the pit of the shearing house, [even] two and forty men; (f) neither left he any of them.

(f) Thus God's vengeance is on them who have any part or familiarity with the wicked.

(2Ki 10:15) And when he was departed thence, hee met with Iehonadab the sonne of Rechab comming to meete him, and he blessed him, and sayde to him, Is thine heart vpright, as mine heart is towarde thine? And Iehonadab answered, Yea, doubtlesse. Then giue me thine hande. And when he had giuen him his hande, he tooke him vp to him into the charet.

(Notes Reference) And when he was departed thence, he lighted on Jehonadab the son of Rechab [coming] to meet him: and he (g) saluted him, and said to him, Is thine heart right, as my heart [is] with thy heart? And Jehonadab answered, It is. If it be, give [me] thine hand. And he gave [him] his hand; and he took him up to him into the chariot.

(g) For he feared God, and lamented the wickedness of those times: therefore Jehu was glad to join with him: of Rechab read (Jer 35:2).

(2Ki 10:16) And he sayde, Come with me, and see the zeale that I haue for the Lord: so they made him ride in his charet.

(2Ki 10:17) And when he came to Samaria, he slew all that remained vnto Ahab in Samaria, till he had destroyed him, according to the worde of the Lord, which he spake to Eliiah.

(2Ki 10:18) Then Iehu assembled all the people, and sayd vnto them, Ahab serued Baal a litle, but Iehu shall serue him much more.

(Notes Reference) And Jehu gathered all the people together, and said unto them, Ahab served (h) Baal a little; [but] Jehu shall serve him much.

(h) Here Baal is taken for Ashtaroth the idol of the Zidonians, who Jezebel caused to be worshipped, as it is also so used in (1Ki 22:53).

(2Ki 10:19) Now therefore call vnto me all ye prophets of Baal, all his seruants, and all his priests, and let not a man be lacking: for I haue a great sacrifice for Baal: whosoeuer is lacking, he shall not liue. But Iehu did it by a subtiltie to destroy ye seruats of Baal.

(2Ki 10:20) And Iehu sayd, Proclaime a solemne assemblie for Baal. And they proclaimed it.

(2Ki 10:21) So Iehu sent vnto all Israel, and all the seruants of Baal came, and there was not a man left that came not. And they came into the house of Baal, and the house of Baal was full from ende to ende.

(2Ki 10:22) Then he said vnto him that had the charge of the vestrie, Bring forth vestments for al the seruants of Baal. And he brought the out vestments.

(2Ki 10:23) And when Iehu went, and Iehonadab the sonne of Rechab into the house of Baal, he sayde vnto the seruants of Baal, Searche diligently, and looke, lest there be here with you any of the seruants of the Lord, but the seruants of Baal only.

(Notes Reference) And Jehu went, and Jehonadab the son of Rechab, into the house of Baal, and said unto the worshippers of Baal, Search, and look that there be here with you none of the (i) servants of the LORD, but the worshippers of Baal only.

(i) Thus God would have his servants preserved and idolaters destroyed, as in his law he gives express command, (Deu 13:5).

(2Ki 10:24) And when they went in to make sacrifice and burnt offering, Iehu appoynted foure score men without, and sayd, If any of the men whome I haue brought into your hands, escape, his soule shalbe for his soule.

(2Ki 10:25) And when hee had made an ende of the burnt offring, Iehu sayde to the garde, and to the captaines, Goe in, slay them, let not a man come out. And they smote them with the edge of the sworde. And the garde, and the captaines cast them out, and went vnto the citie, where was the temple of Baal.

(Notes Reference) And it came to pass, as soon as he had made an end of offering the burnt offering, that Jehu said to the guard and to the captains, Go in, [and] slay them; let none come forth. And they smote them with the edge of the sword; and the guard and the captains cast [them] out, and went to the (k) city of the house of Baal.

(k) Which was near Samaria.

(2Ki 10:26) And they brought out the images of the temple of Baal, and burnt them.

(2Ki 10:27) And they destroyed the image of Baal, and threwe downe the house of Baal, and made a iakes of it vnto this day.

(2Ki 10:28) So Iehu destroyed Baal out of Israel.

(2Ki 10:29) But from the sinnes of Ieroboam the sonne of Nebat which made Israel to sinne, Iehu departed not from them, neither from the golden calues that were in Beth-el and that were in Dan.

(2Ki 10:30) And the Lord sayde vnto Iehu, Because thou hast diligently executed that which was right in mine eyes, and hast done vnto the house of Ahab according to all things that were in mine heart, therefore shall thy sonnes vnto the fourth generation sit on the throne of Israel.

(Notes Reference) And the LORD said unto Jehu, Because thou hast done well in executing [that which is] right in mine eyes, [and] hast done unto the house of Ahab according to all that [was] in mine heart, thy (l) children of the fourth [generation] shall sit on the throne of Israel.

(l) Thus God approves and rewards his zeal, in executing God's judgment, though his wickedness was later punished.

(2Ki 10:31) But Iehu regarded not to walke in the law of the Lord God of Israel with all his heart: for hee departed not from the sinnes of Ieroboam, which made Israel to sinne.

(2Ki 10:32) In those dayes the Lord began to lothe Israel, and Hazael smote them in all the coastes of Israel,

(2Ki 10:33) From Iorden Eastward, euen all the land of Gilead, the Gadites, and the Reubenites, and them that were of Manasseh, from Aroer (which is by the riuer Arnon) and Gilead and Bashan.

(2Ki 10:34) Concerning the rest of the actes of Iehu, and all that he did, and all his valiant deedes, are they not written in the booke of the Chronicles of the Kings of Israel?

(2Ki 10:35) And Iehu slept with his fathers, and they buryed him in Samaria, and Iehoahaz his sonne reigned in his stead.

(2Ki 10:36) And the time that Iehu reigned ouer Israel in Samaria is eight and twentie yeeres.

Passage 2: Ezekiel 1

(Eze 1:1) It came to passe in the thirtieth yere in the fourth moneth, and in the fift day of the moneth (as I was among the captiues by the riuer Chebar) that the heauens were opened and I sawe visions of GOD.

(Notes Reference) Now it came to pass in the (a) thirtieth year, in the fourth [month], in the fifth [day] of the month, as I [was] among the captives by the river of (b) Chebar, [that] the heavens were opened, and I saw visions of (c) God.

The Argument - After Jehoiachin by the counsel of Jeremiah and Ezekiel had yielded himself to Nebuchadnezzar, and so went into captivity with his mother and various of his princes and of the people, some began to repent and murmur that they had obeyed the prophet's counsel, as though the things which they had prophesied would not come to pass, and therefore their estate would still be miserable under the Chaldeans. By reason of which he confirms his former prophecies, declaring by new visions and revelations shown to him, that the city would most certainly be destroyed, and the people grievously tormented by God's plagues, in so much that they who remained would be brought into cruel bondage. Lest the godly despair in these great troubles, he assures them that God will deliver his church at his appointed time and also destroy their enemies, who either afflicted them, or rejoiced in their miseries. The effect of the one and the other would be chiefly performed under Christ, of whom in this book are many notable promises, and in whom the glory of the new temple would perfectly be restored. He prophesied these things in Chaldea, at the same time that Jeremiah prophesied in Judah, and there began in the fifth year of Jehoiachin's captivity.

(a) After that the book of the Law as found, which was the eighteenth year of the reign of Josiah, so that twenty-five years after this book was found, Jeconiah was led away captive with Ezekiel and many of the people, who the first year later saw these visions.

(b) Which was a part of Euphrates so called.

(Eze 1:2) In the fift day of the moneth (which was the fift yere of King Ioiachins captiuitie)

(Eze 1:3) The word of the Lord came vnto Ezekiel the Priest, the sonne of Buzi, in the lande of the Caldeans, by the riuer Chebar, where the hande of the Lord was vpon him.

(Notes Reference) The word of the LORD came expressly to Ezekiel the priest, the son of Buzi, in the land of the Chaldeans by the river Chebar; and the (d) hand of the LORD was there upon him.

(d) That is, the spirit of prophecy, as in (Eze 3:22, Eze 37:1).

(Eze 1:4) And I looked, and beholde, a whirlewinde came out of the North, a great cloude and a fire wrapped about it, and a brightnesse was about it, and in the middes thereof, to wit, in the middes of the fire came out as the likenesse of amber.

(Notes Reference) And I looked, and, behold, a (e) whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness [was] about it, and from the midst of it as the colour of amber, from the midst of the fire.

(e) By this diversity of words he signifies the fearful judgment of God and the great afflictions that would come on Jerusalem.

(Eze 1:5) Also out of the middes therof came the likenesse of foure beastes, and this was their forme: they had the appearance of a man.

(Notes Reference) Also from the midst of it [came] the likeness of (f) four living beings. And this [was] their appearance; they had the likeness of a man.

(f) Which were the four Cherubims that represented the glory of God, as in (Eze 11:22).

(Eze 1:6) And euery one had foure faces, and euery one had foure wings.

(Eze 1:7) And their feete were streight feete, and the sole of their feete was like the sole of a calues foote, and they sparkled like the appearance of bright brasse.

(Eze 1:8) And the handes of a man came out from vnder their wings in the foure parts of them, and they foure had their faces, and their wings.

(Eze 1:9) They where ioyned by their wings one to another, and when they went forth, they returned not, but euery one went streight forward.

(Notes Reference) Their wings [were] (g) joined one to another; they turned not when they went; they went every one straight forward.

(g) The wing of the one touched the wing of the other.

(Eze 1:10) And the similitude of their faces was as the face of a man: and they foure had the face of a lyon on the right side, and they foure had the face of a bullocke on the left side: they foure also had the face of an eagle.

(Notes Reference) As for the likeness of their faces, they four had (h) the face of a man, and the face of a lion, on the right side: and they four had the face of an ox on the left side; they four also had the face of an eagle.

(h) Every cherubim had four faces, the face of a man, and of a lion on the right side, and the face of a bullock and of an eagle on the left side.

(Eze 1:11) Thus were their faces: but their wings were spred out aboue: two wings of euery one were ioined one to another, and two couered their bodies.

(Eze 1:12) And euery one went streight forward: they went whither their spirit led them, and they returned not when they went forth.

(Eze 1:13) The similitude also of the beasts, and their appearance was like burning coles of fire, and like the appearance of lampes: for the fire ran among the beastes, and the fire gaue a glister, and out of the fire there went lightning.

(Eze 1:14) And the beastes ranne, and returned like vnto lightning.

(Notes Reference) And the living beings ran and (i) returned as the appearance of a flash of lightning.

(i) That is, when they had executed God's will: for before they returned not till God had changed the state of things.

(Eze 1:15) Nowe as I behelde the beastes, beholde, a wheele appeared vpon the earth by the beastes, hauing foure faces.

(Eze 1:16) The facion of the wheeles and their worke was like vnto a chrysolite: and they foure had one forme, and their facion, and their worke was as one wheele in another wheele.

(Notes Reference) The appearance of the wheels and their work [was] like the colour of a (k) beryl: and they four had one likeness: and their appearance and their work [was] as it were a wheel in the middle of a wheel.

(k) The Hebrew word is tarshish meaning that the colour was like the Cilician Sea, or a precious stone so called.

(Eze 1:17) Whe they went, they went vpon their foure sides, and they returned not when they went.

(Eze 1:18) They had also rings, and height, and were fearefull to beholde, and their rings were full of eyes, round about them foure.

(Eze 1:19) And when the beastes went, the wheeles went with them: and when the beasts were lift vp from the earth, the wheeles were lift vp.

(Eze 1:20) Whither the spirit led them, they went, and thither did the spirite of the wheeles leade them, and the wheeles were lifted vp besides them: for the spirit of the beastes was in the wheeles.

(Eze 1:21) When the beastes went, they went, and when they stoode, they stoode, and when they were lifted vp from the earth, the wheeles were lifted vp besides them: for the spirite of the beastes was in the wheeles.

(Eze 1:22) And the similitude of the firmament vpon the heads of the beasts was wonderfull, like vnto chrystall, spred ouer their heads aboue.

(Eze 1:23) And vnder the firmament were their wings streight, the one toward the other: every one had two, which couered the, and euery one had two, which couered their bodies.

(Eze 1:24) And when they went foorth, I heard the noyse of their wings, like the noyse of great waters, and as the voyce of the Almightie, euen the voyce of speach, as the noyse of an host: and when they stood, they let downe their wings.

(Notes Reference) And when they went, I heard the noise of their (l) wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they (m) let down their wings.

(l) Which declared the swiftness and the fearfulness of God's judgments.

(m) Which signified that they had no power of themselves, but only waited to execute God's commandment.

(Eze 1:25) And there was a voyce from the firmament, that was ouer their heads, when they stoode, and had let downe their wings.

(Eze 1:26) And aboue the firmament that was ouer their heads, was the facion of a throne like vnto a saphir stone, and vpon the similitude of the throne was by appearance, as the similitude of a man aboue vpon it.

(Eze 1:27) And I sawe as the appearance of amber, and as the similitude of fire round about within it to looke to, euen from his loynes vpwarde: and to looke to, euen from his loynes downewarde, I sawe as a likenesse of fire, and brightnesse round about it.

(Notes Reference) And I saw as the colour of amber, as the appearance of fire (n) around within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness on all sides.

(n) By which was signified a terrible judgment toward the earth.

(Eze 1:28) As the likenesse of the bowe, that is in the cloude in the day of raine, so was the appearance of the light round about. (1:29) This was the appearance of the similitude of the glorie of the Lord: and when I sawe it, I fell vpon my face, and I heard a voyce of one that spake.

(Notes Reference) As the appearance of the bow that is in the cloud in the day of rain, so [was] the appearance of the brightness around. This [was] the appearance of the likeness of the glory of the LORD. And when I saw [it], I fell (o) upon my face, and I heard a voice of one speaking.

(o) Considering the majesty of God, and the weakness of flesh.

Passage 3: 2 Corinthians 5-7

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(i) That terrible judgment.

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

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

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

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

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

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

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

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

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

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

(l) Wholly possesses us.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(p) Used our labour and travail.

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

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

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

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

(r) Who was completely void of sin.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(d) Preaching of the Gospel.

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

(f) Uprightness.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(k) What can there be between them?

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

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

(l) He sets the living God against idols.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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