Read Scripture In A Year: April 28

(Deu 15:1) At the terme of seuen yeeres thou shalt make a freedome.

(Deu 15:2) And this is the maner of the freedome: euery creditour shall quite ye lone of his hand which he hath lent to his neighbour: he shall not aske it againe of his neighbour, nor of his brother: for the yeere of the Lords freedome is proclaimed.

(Notes Reference) And this [is] the manner of the release: Every (a) creditor that lendeth [ought] unto his neighbour shall release [it]; he shall not exact [it] of his neighbour, or of his brother; because it is called the LORD'S release.

(a) He shall only release his debtors, who are not able to pay for that year.

(Deu 15:3) Of a stranger thou mayest require it: but that which thou hast with thy brother, thine hand shall remit:

(Deu 15:4) Saue when there shall be no poore with thee: for the Lord shall blesse thee in the land, which the Lord thy God giueth thee, for an inheritance to possesse it:

(Notes Reference) (b) Save when there shall be no poor among you; for the LORD shall greatly bless thee in the land which the LORD thy God giveth thee [for] an inheritance to possess it:

(b) For if your debtor is rich, he may be forced to pay.

(Deu 15:5) So that thou hearken vnto the voyce of the Lord thy God to obserue and doe all these commandements, which I commande thee this day.

(Deu 15:6) For the Lord thy God hath blessed thee, as he hath promised thee: and thou shalt lend vnto many nations, but thou thy selfe shalt not borow, and thou shalt reigne ouer many nations, and they shall not reigne ouer thee.

(Deu 15:7) If one of thy brethren with thee be poore within any of thy gates in thy land, which the Lord thy God giueth thee, thou shalt not harden thine heart, nor shut thine hand from thy poore brother:

(Deu 15:8) But thou shalt open thine hand vnto him, and shalt lend him sufficient for his neede which he hath.

(Deu 15:9) Beware that there be not a wicked thought in thine heart, to say, The seuenth yeere, the yeere of freedome is at hand: therefore it grieueth thee to looke on thy poore brother, and thou giuest him nought, and he crie vnto the Lord against thee, so that sinne be in thee:

(Deu 15:10) Thou shalt giue him, and let it not grieue thine heart to giue vnto him: for because of this the Lord thy God shall blesse thee in al thy works, and in all that thou puttest thine hand to.

(Deu 15:11) Because there shall be euer some poore in the land, therefore I command thee, saying, Thou shalt open thine hand vnto thy brother, to thy needie, and to thy poore in thy land.

(Notes Reference) (c) For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt (d) open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

(d) You shall be liberal.

(Deu 15:12) If thy brother an Ebrewe sell himselfe to thee, or an Ebrewesse, and serue thee sixe yeere, euen in the seuenth yeere thou shalt let him goe free from thee:

(Deu 15:13) And when thou sendest him out free from thee, thou shalt not let him goe away emptie,

(Deu 15:14) But shalt giue him a liberall reward of thy sheepe, and of thy corne, and of thy wine: thou shalt giue him of that wherewith the Lord thy God hath blessed thee.

(Notes Reference) Thou shalt (e) furnish him liberally out of thy flock, and out of thy floor, and out of thy winepress: [of that] wherewith the LORD thy God hath blessed thee thou shalt give unto him.

(e) In token that you acknowledge the benefit which God has given you by his labours.

(Deu 15:15) And remember that thou wast a seruant in the land of Egypt, and the Lord thy God deliuered thee: therefore I command thee this thing to day.

(Deu 15:16) And if he say vnto thee, I will not go away from thee, because he loueth thee and thine house, and because he is well with thee,

(Deu 15:17) Then shalt thou take a naule, and perce his eare through against the doore, and he shall be thy seruant for euer: and vnto thy maid seruant thou shall doe likewise.

(Notes Reference) Then thou shalt take an aul, and thrust [it] through his ear unto the door, and he shall be thy servant (f) for ever. And also unto thy maidservant thou shalt do likewise.

(f) To the year of Jubile, (Lev_25:40).

(Deu 15:18) Let it not grieue thee, when thou lettest him goe out free from thee: for he hath serued thee sixe yeeres, which is the double worth of an hired seruant: and the Lord thy God shall blesse thee in all that thou doest.

(Notes Reference) It shall not seem hard unto thee, when thou sendest him away free from thee; for he hath been worth a double (g) hired servant [to thee], in serving thee six years: and the LORD thy God shall bless thee in all that thou doest.

(g) For the hired servant served but three years, and he six.

(Deu 15:19) All the first borne males that come of thy cattell, and of thy sheepe, thou shalt sanctifie vnto the Lord thy God. Thou shalt do no worke with thy first borne bullocke, nor sheare thy first borne sheepe.

(Notes Reference) All the firstling males that come of thy herd and of thy flock thou shalt sanctify unto the LORD thy God: (h) thou shalt do no work with the firstling of thy bullock, nor shear the firstling of thy sheep.

(h) For they are the Lords.

(Deu 15:20) Thou shalt eate it before the Lord thy God yeere by yeere, in the place which the Lord shall chose, both thou, and thine household.

(Deu 15:21) But if there be any blemish therein, as if it be lame, or blind, or haue any euill fault, thou shalt not offer it vnto the Lord thy God,

(Deu 15:22) But shalt eate it within thy gates: the vncleane, and the cleane shall eate it alike, as the roe bucke, and as the hart.

(Notes Reference) Thou shalt eat it within thy gates: the unclean and the clean [person shall eat it] alike, (i) as the roebuck, and as the hart.

(i) You will eat them, as well as the roe buck and other wild beasts.

(Deu 15:23) Onely thou shalt not eate the blood thereof, but powre it vpon the ground as water.

Passage 2: Ecclesiastes 7

(Ecc 7:1) (7:3) A good name is better then a good oyntment, and the day of death, then the day that one is borne.

(Notes Reference) A good name [is] better than precious ointment; and the day of (b) death than the day of one's birth.

(b) He speaks thus after the judgment of the flesh, which thinks death is the end of all evils, or else because this corporal death is the entering into everlasting life.

(Ecc 7:2) (7:4) It is better to goe to the house of mourning, then to goe to the house of feasting, because this is the ende of all men: and the liuing shall lay it to his heart.

(Notes Reference) [It is] better to go to the house of (c) mourning, than to go to the house of feasting: for that [is] the end of all men; and the living will lay [it] to his heart.

(Ecc 7:3) (7:5) Anger is better then laughter: for by a sad looke the heart is made better.

(Ecc 7:4) (7:6) The heart of the wise is in the house of mourning: but the heart of fooles is in the house of mirth.

(Ecc 7:5) (7:7) Better it is to heare ye rebuke of a wise man, then that a man should heare the song of fooles.

(Ecc 7:6) (7:8) For like ye noyse of the thornes vnder the pot, so is the laughter of the foole: this also is vanitie.

(Notes Reference) For as the crackling of (d) thorns under a pot, so [is] the laughter of the fool: this also [is] vanity.

(d) Which crackle for a while and profit nothing.

(Ecc 7:7) (7:9) Surely oppression maketh a wise man mad: and the rewarde destroyeth the heart.

(Notes Reference) Surely oppression maketh a wise man (e) mad; and a gift destroyeth the heart.

(e) A man that is esteemed wise, when he falls to oppression, becomes like a beast.

(Ecc 7:8) (7:10) The ende of a thing is better then the beginning thereof, and the pacient in spirit is better then the proude in spirit.

(Notes Reference) Better [is] the (f) end of a thing than its beginning: [and] the patient in spirit [is] better than the proud in spirit.

(f) He notes their lightness who attempt a thing and suddenly leave it off again.

(Ecc 7:9) (7:11) Be not thou of an hastie spirit to be angry: for anger resteth in the bosome of fooles.

(Ecc 7:10) (7:12) Say not thou, Why is it that the former dayes were better then these? for thou doest not enquire wisely of this thing.

(Notes Reference) Say not thou, What is [the cause] that the former days were better than these? for thou dost not enquire (g) wisely concerning this.

(g) Murmur not against God when he sends adversities for man's sins.

(Ecc 7:11) (7:13) Wisedome is good with an inheritance, and excellent to them that see the sunne.

(Notes Reference) Wisdom [is] good with an (h) inheritance: and [by it there is] profit to them that see the sun.

(h) He answers to them who do not value wisdom unless riches are joined with it, showing that both are the gifts of God, but that wisdom is far more excellent and may be without riches.

(Ecc 7:12) (7:14) For man shall rest in the shadowe of wisedome, and in the shadowe of siluer: but the excellencie of the knowledge of wisedome giueth life to the possessers thereof.

(Ecc 7:13) (7:15) Beholde the worke of God: for who can make straight that which he hath made crooked?

(Ecc 7:14) (7:16) In the day of wealth be of good comfort, and in the day of affliction consider: God also hath made this contrary to that, to the intent that man shoulde finde nothing after him.

(Notes Reference) In the day of prosperity be joyful, but in the day of adversity (i) consider: God also hath appointed the one as well as the other, to the end that man should find (k) nothing after him.

(i) Consider why God sends it and what may comfort you.

(k) That man should be able to control nothing in his works.

(Ecc 7:15) (7:17) I haue seene all things in the dayes of my vanitie: there is a iust man that perisheth in his iustice, and there is a wicked man that continueth long in his malice.

(Notes Reference) All [things] have I seen in the days of my vanity: there is a just [man] that perisheth in his (l) righteousness, and there is a wicked [man] that prolongeth [his life] in his wickedness.

(l) Meaning that cruel tyrants put the godly to death and let the wicked go free.

(Ecc 7:16) (7:18) Be not thou iust ouermuch, neither make thy selfe ouerwise: wherefore shouldest thou be desolate?

(Notes Reference) Be not righteous (m) over much; neither make thyself over wise: why shouldest thou destroy thyself?

(m) Do not boast too much of your own justice and wisdom.

(Ecc 7:17) (7:19) Be not thou wicked ouermuch, neither be thou foolish: wherefore shouldest thou perish not in thy time?

(Notes Reference) Be not (n) over much wicked, neither be thou foolish: why shouldest thou die before thy time?

(n) Do not tarry long when you are admonished to come out of the way of wickedness.

(Ecc 7:18) (7:20) It is good that thou lay hold on this: but yet withdrawe not thine hand from that: for he that feareth God, shall come forth of them all.

(Notes Reference) [It is] good that thou shouldest take hold of (o) this; yea, also from (p) this withdraw not thy hand: for he that feareth God shall escape from them all.

(o) That is, on these admonitions that go before.

(p) Consider what desolation and destruction will come, if you do not obey them.

(Ecc 7:19) (7:21) Wisedome shall strengthen the wise man more then ten mightie princes that are in ye citie.

(Ecc 7:20) (7:22) Surely there is no man iust in the earth, that doeth good and sinneth not.

(Ecc 7:21) (7:23) Giue not thine heart also to all ye wordes that men speake, lest thou doe heare thy seruant cursing thee.

(Notes Reference) Also take no (q) heed to all words that are spoken; lest thou hear thy servant curse thee:

(q) Credit them not, neither care for them.

(Ecc 7:22) (7:24) For often times also thine heart knoweth that thou likewise hast cursed others.

(Ecc 7:23) (7:25) All this haue I prooued by wisedome: I thought I will be wise, but it went farre from me.

(Ecc 7:24) (7:26) It is farre off, what may it be? and it is a profound deepenesse, who can finde it?

(Notes Reference) That which is far off, (r) and exceedingly deep, who can find it out?

(r) Meaning wisdom.

(Ecc 7:25) (7:27) I haue compassed about, both I and mine heart to knowe and to enquire and to search wisedome, and reason, and to knowe the wickednesse of follie, and the foolishnesse of madnesse,

(Ecc 7:26) (7:28) And I finde more bitter then death the woman whose heart is as nettes and snares, and her handes, as bands: he that is good before God, shalbe deliuered from her, but the sinner shall be taken by her.

(Ecc 7:27) (7:29) Beholde, sayth the Preacher, this haue I found, seeking one by one to finde the count:

(Notes Reference) Behold, this have I found, saith the preacher, [counting] one by one, to (s) find out the account:

(s) That is, to come to a conclusion.

(Ecc 7:28) (7:30) And yet my soule seeketh, but I finde it not: I haue found one man of a thousand: but a woman among them all haue I not founde.

(Ecc 7:29) (7:31) Onely loe, this haue I founde, that God hath made man righteous: but they haue sought many inuentions.

(Notes Reference) Lo, this only have I found, that God hath made man upright; but they have sought out many (t) devices.

(t) And so are cause for their own destruction.

Passage 3: Acts 5-6

(Act 5:1) But a certaine man named Ananias, with Sapphira his wife, solde a possession,

(Notes Reference) But (1) a certain man named Ananias, with Sapphira his wife, sold a possession,

(1) Luke shows by contrary examples how great a sin hypocrisy is, especially in those who under a false pretence and cloak of zeal seem to shine and be of great importance in the Church.

(Act 5:2) And kept away part of the price, his wife also being of counsell, and brought a certaine part, and layde it downe at the Apostles feete.

(Notes Reference) And (a) kept back [part] of the price, his wife also being privy [to it], and brought a certain part, and laid [it] at the apostles' feet.

(a) Craftily took away.

(Act 5:3) Then saide Peter, Ananias, why hath Satan filled thine heart, that thou shouldest lye vnto the holy Ghost, and keepe away part of the price of this possession?

(Notes Reference) But Peter said, Ananias, why hath Satan (b) filled thine heart (c) to lie to the Holy Ghost, and to keep back [part] of the price of the land?

(b) Fully possessed.

(c) For when they had appointed that farm or possession for the Church, they were foolish to keep away a part of the price, as though they were dealing with men, and not with God, and therefore he says afterwards that they tempted God.

(Act 5:4) Whiles it remained, appertained it not vnto thee? and after it was solde, was it not in thine owne power? howe is it that thou hast conceiued this thing in thine heart? thou hast not lyed vnto men, but vnto God.

(Notes Reference) Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou (d) conceived this thing in thine heart? thou hast not lied unto men, but unto God.

(d) By this is meant an advised and purposeful deceit, and the fault of the man in listening to the devil's suggestions.

(Act 5:5) Now when Ananias heard these wordes, he fell downe, and gaue vp the ghost. Then great feare came on all them that heard these things.

(Act 5:6) And the yong men rose vp, and tooke him vp, and caried him out, and buried him.

(Act 5:7) And it came to passe about the space of three houres after, that his wife came in, ignorant of that which was done.

(Act 5:8) And Peter sayd vnto her, Tell me, solde ye the land for so much? And she sayd, Yea, for so much.

(Act 5:9) Then Peter sayde vnto her, Why haue ye agreed together, to tempt the Spirit of the Lord? beholde, the feete of them which haue buried thine husband, are at the doore, and shall carie thee out.

(Notes Reference) Then Peter said unto her, How is it that ye have agreed together to (e) tempt the Spirit of the Lord? behold, the feet of them which have buried thy husband [are] at the (f) door, and shall carry thee out.

(e) Look how often men do things with an evil conscience; and so they pronounce sentence against themselves, and as much as in them lies, they provoke God to anger, as they do this on purpose, in order to test whether he is just and almighty or not.

(f) Are at hand.

(Act 5:10) Then she fell downe straightway at his feete, and yeelded vp the ghost: and the yong men came in, and found her dead, and caried her out, and buried her by her husband.

(Act 5:11) And great feare came on all the Church, and on as many as heard these things.

(Notes Reference) (2) And great fear came upon all the church, and upon as many as heard these things.

(2) The Lord by his marvellous power bridles some so that they may not hurt the Church: others he keeps in awe and fear of him: and others he draws unto himself.

(Act 5:12) Thus by the hands of the Apostles were many signes and wonders shewed among the people (and they were all with one accorde in Salomons porche.

(Act 5:13) And of the other durst no man ioyne him selfe to them: neuerthelesse the people magnified them.

(Notes Reference) And of the rest durst no man join himself to them: but the people (g) magnified them.

(g) Highly praised them.

(Act 5:14) Also the number of them that beleeued in the Lord, both of men and women, grewe more and more)

(Act 5:15) In so much that they brought the sicke into the streetes, and layd them on beds and couches, that at the least way the shadowe of Peter, when he came by, might shadow some of them.

(Act 5:16) There came also a multitude out of the cities round about vnto Hierusalem, bringing sicke folkes, and them which were vexed with vncleane spirits, who were all healed.

(Act 5:17) Then the chiefe Priest rose vp, and all they that were with him (which was the sect of the Sadduces) and were full of indignation,

(Notes Reference) (3) Then the high priest rose up, and all they that were with him, (which is the (h) sect of the Sadducees,) and were filled with indignation,

(3) The more that the Church increases, the more the rage os Satan increases, and therefore they proceed from threats to imprisonment.

(h) The word which is used here is "heresy", which signifies a choice, and so is taken for a right form of learning, or faction, or study and course of life, which the Latins call a sect: at first this word was used indifferently, but at length it came to be used only in reference to evil, whereupon came the name of "heretic" which is taken for one that goes astray from sound and wholesome doctrine in such a way that he thinks lightly of the judgment of God and his Church, and continues in his opinion, and breaks the peace of the Church.

(Act 5:18) And laide hands on the Apostles, and put them in the common prison.

(Act 5:19) But the Angel of the Lord, by night opened the prison doores, and brought them forth, and sayd,

(Notes Reference) (4) But the angel of the Lord by night opened the prison doors, and brought them forth, and said,

(4) Angels are made servants of the servants of God.

(Act 5:20) Go your way, and stand in the Temple, and speake to the people, all the wordes of this life.

(Notes Reference) (5) Go, stand and speak in the temple to the people all the (i) words of this life.

(5) God therefore delivers his own, so that they may more vigorously provoke his enemies.

(i) Words by which the way unto life is shown.

(Act 5:21) So when they heard it, they entred into the Temple early in the morning, and taught. And the chiefe Priest came, and they that were with him, and called the Councill together, and all the Elders of the children of Israel, and sent to the prison, to cause them to be brought.

(Notes Reference) (6) And when they heard [that], they entered into the temple early in the morning, and taught. But the high priest came, and they that were with him, and called the council together, and all the senate of the children of Israel, and sent to the prison to have them brought.

(6) God mocks his enemies attempts from above.

(Act 5:22) But when the officers came, and found them not in the prison, they returned and tolde it,

(Act 5:23) Saying, Certainely we founde the prison shut as sure as was possible, and the keepers standing without, before the doores: but when we had opened, we found no man within.

(Act 5:24) Then when the chiefe Priest, and the captaine of the Temple, and the hie Priestes heard these things, they doubted of them, whereunto this would growe.

(Act 5:25) Then came one and shewed them, saying, Beholde, the men that ye put in prison, are standing in the Temple, and teach the people.

(Notes Reference) (7) Then came one and told them, saying, Behold, the men whom ye put in prison are standing in the temple, and teaching the people.

(7) The more openly that Christ's power shows itself, the more the madness of his enemies who conspire against him increases.

(Act 5:26) Then went the captaine with the officers, and brought them without violence (for they feared the people, lest they should haue bene stoned)

(Notes Reference) (8) Then went the captain with the officers, and brought them without violence: for they feared the people, lest they should have been stoned.

(8) Tyrants who do not fear God are forced to fear his servants.

(Act 5:27) And when they had brought them, they set them before the Councill, and the chiefe Priest asked them,

(Act 5:28) Saying, Did not we straightly commaund you, that ye should not teach in this Name? and behold, ye haue filled Hierusale with your doctrine, and ye would bring this mans blood vpon vs.

(Notes Reference) (9) Saying, Did not we straitly command you that ye should not teach in this name? and, behold, ye have filled Jerusalem with your doctrine, and intend (k) to bring this man's blood upon us.

(9) It is the characteristic of tyrants to set down their own commandments as right and proper, be they ever so wicked.

(k) Make us guilty of murdering that man whom yet they will not condescend to name.

(Act 5:29) Then Peter and the Apostles answered, and sayd, We ought rather to obey God then men.

(Notes Reference) (10) Then Peter and the [other] apostles answered and said, We ought to obey God rather than men.

(10) We should obey man only in so far that in obeying him we also obey God.

(Act 5:30) The God of our fathers hath raised vp Iesus, whom ye slewe, and hanged on a tree.

(Notes Reference) (11) The God of our fathers raised up Jesus, whom ye slew and hanged on a tree.

(11) Christ is appointed and indeed declared Prince and preserver of his Church, in spite of his enemies.

(Act 5:31) Him hath God lift vp with his right hand, to be a Prince and a Sauiour, to giue repentance to Israel, and forgiuenes of sinnes.

(Act 5:32) And we are his witnesses concerning these things which we say: yea, and the holy Ghost, whome God hath giuen to them that obey him.

(Notes Reference) (12) And we are his witnesses of these things; and [so is] also the Holy Ghost, whom God hath given to them that obey him.

(12) It is not sufficient for us that there is a proper goal, but we must also according to our calling go forward until we come to it.

(Act 5:33) Now when they heard it, they brast for anger, and consulted to slay them.

(Notes Reference) When they heard [that], they (l) were cut [to the heart], and took counsel to slay them.

(l) This shows that they were in a most vehement rage, and tremendously disquieted in mind, for it is a borrowed kind of speech taken from those who are harshly cut in pieces with a saw.

(Act 5:34) Then stoode there vp in the Councill a certaine Pharise named Gamaliel, a doctour of the Lawe, honoured of all the people, and commanded to put the Apostles forth a litle space,

(Notes Reference) (13) Then stood there up one in the council, a Pharisee, named Gamaliel, a doctor of the law, had in reputation among all the people, and commanded to put the apostles forth a little space;

(13) Christ finds defenders of his cause, even in the very company of his enemies, as often as he thinks necessary.

(Act 5:35) And sayd vnto them, Men of Israel, take heede to your selues, what ye intende to doe touching these men.

(Act 5:36) For before these times, rose vp Theudas boasting himselfe, to whom resorted a number of men, about a foure hundreth, who was slaine: and they all which obeyed him, were scattered, and brought to nought.

(Notes Reference) (14) For before these days rose up Theudas, (m) boasting himself to be somebody; to whom a number of men, about four hundred, joined themselves: who was slain; and all, as many as obeyed him, were scattered, and brought to nought.

(14) In matters of religion we must take good heed that we attempt nothing under a pretence of zeal to which we have not been called.

(m) To be of same fame.

(Act 5:37) After this man, arose vp Iudas of Galile, in the dayes of the tribute, and drewe away much people after him: hee also perished, and all that obeyed him, were scattered abroad.

(Act 5:38) And nowe I say vnto you, Refraine your selues from these men, and let them alone: for if this counsell, or this worke be of men, it will come to nought:

(Notes Reference) And now I say unto you, (n) Refrain from these men, and let them alone: for if this counsel or this work be of (o) men, it will come to nought:

(n) He dissuades his fellows from murdering the apostles, neither does he think it good to refer the matter to the Roman magistrate, for the Jews could endure nothing worse than to have the tyranny of the Romans confirmed.

(o) If it is counterfeit and devised.

(Act 5:39) But if it be of God, ye can not destroy it, lest ye be found euen fighters against God.

(Act 5:40) And to him they agreed, and called the Apostles: and when they had beaten them, they commanded that they should not speake in the Name of Iesus, and let them goe.

(Act 5:41) So they departed from the Councill, reioycing, that they were counted worthy to suffer rebuke for his Name.

(Notes Reference) (15) And they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for his name.

(15) The apostles, accustomed to suffer and bear words, are eventually accustomed to bearing stripes, and yet in such a way that by means of them they become stronger.

(Act 5:42) And dayly in the Temple, and from house to house they ceased not to teach, and preach Iesus Christ.

(Notes Reference) And daily in the (p) temple, and in every house, they ceased not to teach and preach Jesus Christ.

(p) Both publicly and privately.

(Act 6:1) And in those dayes, as the nomber of ye disciples grewe, there arose a murmuring of the Grecians towards ye Hebrewes, because their widowes were neglected in the dayly ministring.

(Notes Reference) And (1) in those days, when the number of the disciples was multiplied, there arose a murmuring of the (a) Grecians against the Hebrews, because their widows were neglected in the (b) daily ministration.

(1) When Satan has assailed the Church on the outside, and with little result and in vain, he assails it on the inside, with civil dissension and strife between themselves: but the apostles take occasion by this to set order in the Church.

(a) From among their own members, who became religious Jews from among the Greeks.

(b) In the bestowing of alms according to their need.

(Act 6:2) Then the twelue called the multitude of the disciples together, and sayd, It is not meete that we should leaue the worde of God to serue the tables.

(Notes Reference) (2) Then the twelve called the multitude of the disciples [unto them], and said, It is not (c) reason that we should leave the word of God, and serve (d) tables.

(2) The office of preaching the word, and dispensing the goods of the Church, are different from one another, and not rashly to be joined together, as the apostles institute here. And the deacons must seek the consent of the Church more than the apostles.

(d) Banquets: though by the name of tables other offices are also meant, which are added to it, such as those which pertain to the care of the poor.

(Act 6:3) Wherefore brethren, looke ye out among you seuen men of honest report, and full of the holy Ghost, and of wisedome, which we may appoint to this busines.

(Notes Reference) (3) Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.

(3) In choosing deacons (and much more in choosing ministers) there must be an examination of both their learning and their manners of life.

(Act 6:4) And we will giue our selues continually to prayer, and to the ministration of the worde.

(Act 6:5) And the saying pleased the whole multitude: and they chose Steuen a man full of fayth and of the holy Ghost, and Philippe, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a Proselyte of Antiochia,

(Act 6:6) Which they set before the Apostles: and they prayed, and layed their hands on them.

(Notes Reference) (4) Whom they set before the apostles: and when they had prayed, they (e) laid [their] hands on them.

(4) The ancient Church, with the laying on of hands, as it were consecrated to the Lord those who were lawfully elected.

(e) This ceremony of the laying on of hands came from the Jews, who used this ceremony both in public affairs, and in the offering of sacrifices, and also in private prayers and blessings, as appears in (Gen 48:13-22); and the Church also observed this ceremony, as is evident from (1Ti 5:22; Act 8:17). However, there is no mention made here either of cream, or shaving, or razing, or crossing, etc.

(Act 6:7) And the worde of God increased, and the nomber of the disciples was multipled in Hierusalem greatly, and a great company of the Priests were obedient to the faith.

(Notes Reference) (5) And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the (f) faith.

(5) A happy result of temptation.

(f) This is the figure of speech metonymy, meaning by "faith" the doctrine of the Gospel which brings about faith.

(Act 6:8) Now Steuen full of faith and power, did great wonders and miracles among the people.

(Notes Reference) (6) And Stephen, full of faith and (g) power, did great wonders and miracles among the people.

(6) God trains his Church first with evil words and slanders, then with imprisonments, afterwards with scourgings, and by these means prepares it in such a way that at length he causes it to meet in combat with Satan and the world, even to bloodshed and death.

(g) Excellent and singular gifts.

(Act 6:9) Then there arose certaine of the Synagogue, which are called Libertines, and Cyrenians, and of Alexandria, and of them of Cilicia, and of Asia, and disputed with Steuen.

(Notes Reference) (7) Then there arose certain of the (h) synagogue, which is called [the synagogue] of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia and of Asia, disputing with Stephen.

(7) Schools and universities in ancient times were addicted to false pastors, and were the instruments of Satan to spread abroad and defend false doctrines.

(h) Of the people and the school, as it were.

(Act 6:10) But they were not able to resist the wisdome, and the Spirit by the which he spake.

(Notes Reference) (8) And they were not able to resist the wisdom and the spirit by which he spake.

(8) False teachers, because they will not be overcome, flee from disputations and resort to manifest and open slandering and false accusations.

(Act 6:11) Then they suborned men, which saide, We haue heard him speake blasphemous wordes against Moses, and God.

(Act 6:12) Thus they mooued the people and the Elders, and the Scribes: and running vpon him, caught him, and brought him to the Councill,

(Notes Reference) (9) And they stirred up the people, and the elders, and the scribes, and came upon [him], and caught him, and brought [him] to the council,

(9) The first bloody persecution of the Church of Christ, began and sprang from a council of priests, by the suggestion of the university teachers.

(Act 6:13) And set forth false witnesses, which sayd, This man ceasseth not to speake blasphemous wordes against this holy place, and the Law.

(Notes Reference) (10) And set up false witnesses, which said, This man ceaseth not to speak blasphemous words against this holy place, and the law:

(10) An example of frivolous objectors or false accusers, who gather false conclusions from things that are well uttered and spoken.

(Act 6:14) For we haue heard him say, that this Iesus of Nazareth shall destroy this place, and shall change the ordinances, which Moses gaue vs.

(Act 6:15) And as all that sate in the Councill, looked stedfastly on him, they saw his face as it had bene the face of an Angel.

(Notes Reference) And all that sat in the council, looking stedfastly on him, (i) saw his face as it had been the face of an angel.

(i) By this it appears that Steven had an excellent and wholesome countenance, having a quiet and settled mind, a good conscience, and certain conviction that his cause was just: for seeing as he was to speak before the people, God beautified his countenance, so that by the very beholding of him the Jews' minds might be penetrated and amazed.