Read Scripture In A Year: April 5

Passage 1: Numbers 20-21

(Num 20:1) Then the children of Israel came with ye whole Congregation to the desert of Zin in the first moneth, and the people abode at Cadesh: where Miriam died, and was buried there.

(Notes Reference) Then came the children of Israel, [even] the whole congregation, into the desert of Zin in the first (a) month: and the people abode in Kadesh; and (b) Miriam died there, and was buried there.

(a) This was forty years after their departure from Egypt.

(b) Moses and Aaron's sister.

(Num 20:2) But there was no water for the Congregation, and they assembled them selues against Moses and against Aaron.

(Notes Reference) And there was no water for the congregation: and they (c) gathered themselves together against Moses and against Aaron.

(Num 20:3) And the people chode with Moses, and spake, saying, Would God we had perished, when our brethren died before the Lord.

(Num 20:4) Why haue ye thus brought the Congregation of the Lord vnto his wildernesse, that both we, and our cattell should die there?

(Num 20:5) Wherefore nowe haue yee made vs to come vp from Egypt, to bring vs into this miserable place, which is no place of seede, nor figges, nor vines, nor pomegranates? neither is there any water to drinke.

(Num 20:6) Then Moses and Aaron went from the assemblie vnto the doore of the Tabernacle of the Congregation, and fell vpon their faces: and the glory of the Lord appeared vnto them.

(Num 20:7) And the Lord spake vnto Moses, saying,

(Num 20:8) Take the rod, and gather thou and thy brother Aaron the Congregation together, and speake yee vnto the rocke before their eyes, and it shall giue foorth his water, and thou shalt bring them water out of the rocke: so thou shalt giue the Congregation, and their beastes drinke.

(Notes Reference) Take the (d) rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock: so thou shalt give the congregation and their beasts drink.

(d) With which you did miracles in Egypt and divided the sea.

(Num 20:9) Then Moses tooke the rod from before the Lord, as he had commanded him.

(Num 20:10) And Moses and Aaron gathered the Congregation together before the rocke, and Moses sayd vnto them, Heare nowe, ye rebels: shall we bring you water out of this rocke?

(Notes Reference) And Moses and Aaron gathered the congregation together before the rock, and he said unto them, Hear now, ye rebels; (e) must we fetch you water out of this rock?

(e) The punishment which followed declared that Moses and Aaron did not believe the Lord's promise as it appeared in (Num 20:12).

(Num 20:11) Then Moses lift vp his hande, and with his rod he smote the rocke twise, and the water came out aboundantly: so the Congregation, and their beastes dranke.

(Num 20:12) Againe the Lord spake vnto Moses, and to Aaron, Because ye beleeued me not, to sanctifie mee in the presence of the children of Israel, therefore ye shall not bring this Congregation into the land which I haue giuen them.

(Notes Reference) And the LORD spake unto Moses and Aaron, Because ye believed me not, to (f) sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them.

(f) That the children of Israel should believe and acknowledge my power and so honour me.

(Num 20:13) This is the water of Meribah, because the children of Israel stroue with the Lord, and hee was sanctified in them.

(Notes Reference) This [is] the water of Meribah; because the children of Israel strove with the LORD, and he (h) was sanctified in them.

(h) By showing himself almighty and maintaining his glory.

(Num 20:14) Then Moses sent messengers from Kadesh vnto the king of Edom, saying, Thus sayth thy brother Israel, Thou knowest all the trauaile that we haue had,

(Notes Reference) And Moses sent messengers from Kadesh unto the king of (i) Edom, Thus saith thy brother Israel, Thou knowest all the travail that hath befallen us:

(i) Because Jacob or Israel was Esau's brother, who was called Edom.

(Num 20:15) How our fathers went downe into Egypt, and we dwelt in Egypt a long time, where the Egyptians handled vs euill and our fathers.

(Num 20:16) But when we cried vnto the Lord, he heard our voyce, and sent an Angel, and hath brought vs out of Egypt, and beholde, wee are in the citie Kadesh, in thine vtmost border.

(Num 20:17) I pray thee that we may passe through thy countrey: we will not goe through the fieldes nor the vineyardes, neither will we drinke of the water of the welles: we will goe by the kings way, and neither turne vnto the right hand nor to the left, vntill we be past thy borders.

(Num 20:18) And Edom answered him, Thou shalt not passe by mee, least I come out against thee with the sword.

(Num 20:19) Then the children of Israel said vnto him, We will goe vp by the hie way: and if I and my cattell drinke of thy water, I will then pay for it: I will onely (without any harme) goe through on my feete.

(Num 20:20) Hee answered againe, Thou shalt not goe through. The Edom came out against him with much people, and with a mightie power.

(Num 20:21) Thus Edom denyed to giue Israel passage through his countrey: wherefore Israel turned away from him.

(Notes Reference) Thus Edom refused to give Israel passage through his border: wherefore Israel (k) turned away from him.

(k) To pass by another way.

(Num 20:22) And when the children of Israel with al the Congregation departed from Kadesh, they came vnto the mount Hor.

(Num 20:23) And the Lord spake vnto Moses and to Aaron in the mount Hor neere the coast of the land of Edom, saying,

(Num 20:24) Aaron shall be gathered vnto his people: for hee shall not enter into the lande, which I haue giuen vnto the children of Israel, because ye disobeyed my commandement at the water of Meribah.

(Notes Reference) Aaron shall be (l) gathered unto his people: for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah.

(l) Read (Gen 25:8).

(Num 20:25) Take Aaron and Eleazar his sonne, and bring them vp into the mount Hor,

(Num 20:26) And cause Aaron to put off his garmentes and put them vpon Eleazar his sonne: for Aaron shall be gathered to his fathers, and shall die there.

(Num 20:27) And Moses did as the Lord had commanded: and they went vp into the mount Hor, in the sight of all the Congregation.

(Num 20:28) And Moses put off Aarons clothes, and put them vpon Eleazar his sonne: so Aaron dyed there in the top of the mount: and Moses and Eleazar came downe from off the mount.

(Num 20:29) When al the Congregation sawe that Aaron was dead, al the house of Israel wept for Aaron thirtie dayes.

(Num 21:1) When King Arad the Canaanite, which dwelt toward the South, heard tel that Israel came by the way of the spies, then fought hee against Israel, and tooke of them prysoners.

(Notes Reference) And [when] king Arad the Canaanite, which dwelt in the south, heard tell that Israel came by the (a) way of the spies; then he fought against Israel, and took [some] of them prisoners.

(a) By that way which their spies, that searched the dangers found to he most safe.

(Num 21:2) So Israel vowed a vowe vnto the Lord, and said, If thou wilt deliuer and giue this people into mine hand, then I wil vtterly destroy their cities.

(Num 21:3) And the Lord heard the voyce of Israel, and deliuered them the Canaanites: and they vtterly destroied them and their cities, and called ye name of the place Hormah.

(Num 21:4) After, they departed from the mount Hor by the way of the red Sea, to compasse the land of Edom: and the people were sore grieued because of the way.

(Notes Reference) And they journeyed from mount Hor by the way of the Red sea, to (b) compass the land of Edom: and the soul of the people was much discouraged because of the way.

(b) For they were forbidden to destroy it, (Deu 2:5).

(Num 21:5) And the people spake against God and against Moses, saying, Wherefore haue ye brought vs out of Egypt, to die in the wildernesse? for here is neither bread nor water, and our soule lotheth this light bread.

(Notes Reference) And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for [there is] no bread, neither [is there any] water; and our soul loatheth this light (c) bread.

(Num 21:6) Wherefore the Lord sent fierie serpents among ye people, which stung the people: so that many of the people of Israel died.

(Notes Reference) And the LORD sent (d) fiery serpents among the people, and they bit the people; and much people of Israel died.

(d) For they that were bitten by them were so inflamed by the poison of them, that they died.

(Num 21:7) Therefore the people came to Moses and said, We haue sinned: for wee haue spoken against the Lord, and against thee: pray to the Lord, that he take away the serpents from vs: and Moses prayed for the people.

(Num 21:8) And the Lord said vnto Moses, Make thee a fiery serpent, and set it vp for a signe, that as many as are bitten, may looke vpon it, and liue.

(Num 21:9) So Moses made a serpent of brasse, and set it vp for a signe: and when a serpent had bitten a man, then he looked to the serpent of brasse, and liued.

(Num 21:10) And ye children of Israel departed thence, and pitched in Oboth.

(Num 21:11) And they departed from Oboth, and pitched in lie-abarim, in the wildernesse, which is before Moab on the Eastside.

(Num 21:12) They remoued thence, and pitched vpon the riuer of Zared.

(Num 21:13) Thence they departed, and pitched on the other side of Arnon, which is in the wildernesse, and commeth out of the coasts of the Amorites: (for Arnon is the border of Moab, betweene the Moabites and the Amorites)

(Num 21:14) Wherefore it shall be spoken in the booke of the battels of the Lord, what thing he did in the red sea, and in the riuers of Arnon,

(Notes Reference) Wherefore it is said in the (e) book of the wars of the LORD, What he did in the Red sea, and in the brooks of Arnon,

(e) Which seems to be the book of the Judges, or as some think, a book which is lost.

(Num 21:15) And at the streame of the riuers that goeth downe to the dwelling of Ar, and lieth vpon the border of Moab.

(Num 21:16) And from thence they turned to Beer: the same is the well where the Lord said vnto Moses, Assemble the people, and I wil giue them water.

(Num 21:17) Then Israel sang this song, Rise vp well, sing ye vnto it.

(Notes Reference) Then Israel sang this song, Spring up, O well; (f) sing ye unto it:

(f) You that receive the convenience of it, give praise for it.

(Num 21:18) The princes digged this well, the captaines of the people digged it, euen the lawe giuer, with their staues. And from the wildernesse they came to Mattanah,

(Notes Reference) The princes digged the well, the nobles of the people digged it, by [the direction of] the (g) lawgiver, with their staves. And from the wilderness [they went] to Mattanah:

(g) Only Moses and Aaron, the heads of the people, struck the rock with the rod or staff, which gave water as a well that was deep digged.

(Num 21:19) And from Mattanah to Nahaliel, and from Nahaliel to Bamoth,

(Num 21:20) And from Bamoth in the valley, that is in the plaine of Moab, to the top of Pisgah that looketh toward Ieshimon.

(Num 21:21) Then Israel sent messengers vnto Sihon, King of the Amorites, saying,

(Num 21:22) Let me goe through thy land: we wil not turne aside into the fieldes, nor into the vineyardes, neither drinke of the waters of ye welles: we will goe by the kings way, vntill we be past thy countrey.

(Num 21:23) But Sihon gaue Israel no licence to passe through his countrey, but Sihon assembled all his people, and went out against Israel into the wildernesse: and he came to Iahoz, and fought against Israel.

(Num 21:24) But Israel smote him with the edge of the sword, and conquered his land, from Arnon vnto Iabok, euen vnto ye children of Ammon: for the border of the children of Ammon was strong.

(Notes Reference) And Israel smote him with the edge of the sword, and possessed his land from Arnon unto (h) Jabbok, even unto the children of Ammon: for the border of the children of Ammon [was] (i) strong.

(h) The river.

(i) For the people were tall and strong like giants; (Deu 2:20).

(Num 21:25) And Israel tooke al these cities, and dwelt in all the cities of the Amorites in Heshbon and in all the villages thereof.

(Num 21:26) For Heshbon was the citie of Sihon the king of the Amorites, which had fought beforetime against the king of the Moabites, and had taken al his land out of his hand, euen vnto Arnon.

(Notes Reference) For (k) Heshbon [was] the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon.

(k) For if it had been the Moabites, the Israelites might not have possessed it, (Deu 2:9).

(Num 21:27) Wherefore they that speake in prouerbes, say, Come to Heshbon, let the citie of Sihon bee built and repaired:

(Num 21:28) For a fire is gone out of Heshbon, and a flame from the citie of Sihon, and hath consumed Ar of the Moabites, and the lords of Bamoth in Arnon.

(Notes Reference) For there is a (l) fire gone out of Heshbon, a flame from the city of Sihon: it hath consumed Ar of Moab, [and] the lords of the high places of Arnon.

(l) Meaning, wane.

(Num 21:29) Wo be to thee, Moab: O people of Chemosh, thou art vndone: he hath suffered his sonnes to be pursued, and his daughters to be in captiuitie to Sihon the king of the Amorites.

(Notes Reference) Woe to thee, Moab! thou art undone, O people of (m) Chemosh: he hath given his sons that escaped, and his daughters, into captivity unto Sihon king of the Amorites.

(m) Chemosh was the idol of the Moabites, (1Ki 11:33) who was not able to defend his worshippers, who took the idol for their father.

(Num 21:30) Their empire also is lost from Heshbon vnto Dibon, and wee haue destroyed them vnto Nophah, which reacheth vnto Medeba.

(Num 21:31) Thus Israel dwelt in the lande of the Amorites.

(Num 21:32) And Moses sent to searche out Iaazer, and they tooke the townes belonging thereto, and rooted out the Amorites that were there.

(Num 21:33) And they turned and went vp toward Bashan: and Og the King of Bashan came out against them, hee, and all his people, to fight at Edrei.

(Num 21:34) Then the Lord said vnto Moses, Feare him not: for I haue deliuered him into thine hand and all his people, and his land: and thou shalt do to him as thou diddest vnto Sihon the king of the Amorites, which dwelt at Heshbon.

(Num 21:35) They smote him therefore, and his sonnes, and all his people, vntill there was none left him: so they conquered his land.

Passage 2: Proverbs 15

(Pro 15:1) A soft answere putteth away wrath: but grieuous wordes stirre vp anger.

(Pro 15:2) The tongue of the wise vseth knowledge aright: but the mouth of fooles babbleth out foolishnesse.

(Pro 15:3) The eyes of the Lord in euery place beholde the euill and the good.

(Pro 15:4) A wholesome tongue is as a tree of life: but the frowardnes therof is the breaking of ye minde.

(Pro 15:5) A foole despiseth his fathers instruction: but he that regardeth correction, is prudent.

(Pro 15:6) The house of the righteous hath much treasure: but in the reuenues of the wicked is trouble.

(Notes Reference) In the house of the righteous [is] much treasure: but in the revenues of the wicked is (a) trouble.

(a) For though they have much yet it is full of trouble and care.

(Pro 15:7) The lippes of the wise doe spread abroade knowledge: but ye heart of the foolish doth not so.

(Pro 15:8) The sacrifice of the wicked is abomination to the Lord: but the prayer of the righteous is acceptable vnto him.

(Notes Reference) The (b) sacrifice of the wicked [is] an abomination to the LORD: but the prayer of the upright [is] his delight.

(b) That thing is abominable before God, which the wicked think to be most excellent, and by which they think most to be accepted.

(Pro 15:9) The way of the wicked is an abomination vnto the Lord: but he loueth him that followeth righteousnes.

(Pro 15:10) Instruction is euill to him that forsaketh the way, and he that hateth correction, shall die.

(Notes Reference) Correction [is] grievous to him that (c) forsaketh the way: [and] he that hateth reproof shall die.

(Pro 15:11) Hell and destruction are before the Lord: how much more the hearts of the sonnes of men?

(Notes Reference) (d) Hell and destruction [are] before the LORD: how much more then the hearts of the children of men?

(d) There is nothing so deep or secret that can be hid from the eyes of God, much less man's thoughts.

(Pro 15:12) A scorner loueth not him that rebuketh him, neither will he goe vnto the wise.

(Pro 15:13) A ioyfull heart maketh a chearefull countenance: but by the sorow of the heart the minde is heauie.

(Pro 15:14) The heart of him that hath vnderstanding, seeketh knowledge: but the mouth of the foole is fedde with foolishnes.

(Pro 15:15) All the dayes of the afflicted are euill: but a good conscience is a continuall feast.

(Pro 15:16) Better is a litle with the feare of the Lord, then great treasure, and trouble therewith.

(Pro 15:17) Better is a dinner of greene herbes where loue is, then a stalled oxe and hatred therewith.

(Pro 15:18) An angrie man stirreth vp strife: but hee that is slowe to wrath, appeaseth strife.

(Pro 15:19) The way of a slouthfull man is as an hedge of thornes: but the way of the righteous is plaine.

(Notes Reference) The way of the slothful [man is] as an hedge of (e) thorns: but the way of the righteous [is] made plain.

(e) That is, he always finds some hinderance or stay, and dares not go forward.

(Pro 15:20) A wise sonne reioyceth the father: but a foolish man despiseth his mother.

(Pro 15:21) Foolishnes is ioy to him that is destitute of vnderstanding: but a man of vnderstanding walketh vprightly.

(Pro 15:22) Without cousel thoughts come to nought: but in the multitude of counsellers there is stedfastnesse.

(Notes Reference) Without counsel purposes are disappointed: but (f) in the multitude of counsellors they are established.

(f) Read (Pro 11:14).

(Pro 15:23) A ioy commeth to a man by the answere of his mouth: and how good is a word in due season?

(Notes Reference) A man hath joy by the answer of his mouth: and a word [spoken] (g) in due season, how good [it is]!

(g) If we will that our talk be comfortable, we must wait for time and season.

(Pro 15:24) The way of life is on high to the prudent, to auoyde from hell beneath.

(Pro 15:25) The Lord will destroye the house of the proude men: but hee will stablish the borders of the widowe.

(Pro 15:26) The thoughts of ye wicked are abomination to the Lord: but the pure haue pleasant wordes.

(Notes Reference) The thoughts of the wicked [are] an abomination to the LORD: but [the words] of the pure [are] (h) pleasant words.

(h) That is, wholesome and profitable to the hearers.

(Pro 15:27) He that is greedie of gaine, troubleth his owne house: but he that hateth giftes, shall liue.

(Pro 15:28) The heart of the righteous studieth to answere: but the wicked mans mouth babbleth euil thinges.

(Pro 15:29) The Lord is farre off from the wicked: but he heareth the prayer of the righteous.

(Pro 15:30) The light of the eyes reioyceth the heart, and a good name maketh the bones fat.

(Pro 15:31) The eare that hearkeneth to the correction of life, shall lodge among the wise.

(Notes Reference) The ear that heareth the (i) reproof of life abideth among the wise.

(i) That suffers himself to be admonished by God's word, which brings life: and so amends.

(Pro 15:32) Hee that refuseth instruction, despiseth his owne soule: but he that obeyeth correction, getteth vnderstanding.

(Pro 15:33) The feare of the Lord is the instruction of wisdome: and before honour, goeth humilitie.

(Notes Reference) The fear of the LORD [is] the instruction of wisdom; and before honour [is] (k) humility.

(k) Meaning, that God exalts no one but them that are truly humbled.

Passage 3: Ephesians 1-2

(Eph 1:1) Pavl an Apostle of Jesvs Christ by the will of God, to the Saints, which are at Ephesus, and to ye faithfull in Christ Iesus:

(Notes Reference) Paul, (1) an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the (a) faithful in Christ Jesus:

(1) The inscription and salutation, of which we have spoken in the former epistles.

(a) This is the definition of the saints, showing what they are.

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

(Eph 1:3) Blessed be God, and the Father of our Lord Iesus Christ, which hath blessed vs with all spirituall blessing in heauenly thinges in Christ,

(Notes Reference) (2) Blessed [be] the God (3) and Father of our Lord Jesus Christ, (4) who hath blessed us with (b) all spiritual blessings in (c) heavenly [places] in (5) Christ:

(2) The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving. (3) The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ. (4) The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.

(b) With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.

(c) Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven. (5) The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.

(Eph 1:4) As hee hath chosen vs in him, before the foundation of the worlde, that we should be holy, and without blame before him in loue:

(Notes Reference) (6) According as he hath chosen us in (d) him before the foundation of the world, (7) that we (e) should (f) be holy and without blame (g) before him in love:

(6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.

(d) To be adopted in him. (7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.

(e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.

(f) Being clothed with Christ's righteousness.

(g) Truly and sincerely.

(Eph 1:5) Who hath predestinate vs, to be adopted through Iesus Christ in him selfe, according to the good pleasure of his will,

(Notes Reference) (8) Having predestinated us unto the adoption of children by Jesus Christ (h) to himself, according to the good pleasure of his will,

(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.

(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.

(Eph 1:6) To the prayse of the glory of his grace, wherewith he hath made vs freely accepted in his beloued,

(Notes Reference) (9) To the (i) praise of the glory of his grace, (10) wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.

(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.

(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

(Eph 1:7) By whom we haue redemption through his blood, euen the forgiuenes of sinnes, according to his rich grace:

(Notes Reference) (11) In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

(11) An expounding of the material cause, how we are made acceptable to God in Christ, for it is he alone whose sacrifice by the mercy of God is imputed to us, for the forgiveness of sins.

(Eph 1:8) Whereby he hath bene aboundant toward vs in all wisedome and vnderstanding,

(Notes Reference) (12) (k) Wherein he hath abounded toward us in (l) all wisdom and prudence;

(12) Now he comes at length to the formal cause, that is to say, to vocation or preaching of the Gospel, by which God executes that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he shows how excellent it is.

(k) By which gracious goodness and bountifulness.

(l) In perfect and sound wisdom.

(Eph 1:9) And hath opened vnto vs the mysterie of his will according to his good pleasure, which he had purposed in him,

(Notes Reference) Having made known unto us the (m) mystery of his will, (13) according to his good pleasure which he hath purposed in himself:

(m) For unless the Lord had opened to us that mystery, we could never have so much as dreamed of it ourselves.

(13) Not only the election, but also the calling proceeds from grace alone.

(Eph 1:10) That in the dispensation of the fulnesse of the times, he might gather together in one all things, both which are in heauen, and which are in earth, euen in Christ:

(Notes Reference) (14) That in the dispensation of the fulness of times he might (n) gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

(14) The Father exhibited and gave Christ, who is the head of all the elect to the world, at that time which was convenient according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world (otherwise wandering and separated from God) are gathered together. And some of these elect were in heaven, when he came into the earth, that is, those who by faith in him to come, were gathered together. And others being found upon the earth were gathered together by him, and the rest are daily gathered together.

(n) The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.

(Eph 1:11) In whom also we are chosen when we were predestinate according to ye purpose of him, which worketh all things after the counsell of his owne will,

(Notes Reference) (15) In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh (o) all things after the counsel of his own will:

(15) He applies respectively the benefit of calling to the believing Jews, going back to the very source, so that they also may not attribute their salvation either to themselves, nor to their stock, nor any other thing, but only to the grace and mercy of God, both because they were called, and also because they were first called.

(o) All things are attributed to the grace of God without exception, and yet for all that we are not statues, for he gives us grace both to want, and to be able to do those things that are good; (Phi 2:13).

(Eph 1:12) That we, which first trusted in Christ, should be vnto the praise of his glorie:

(Notes Reference) That we should be to the praise of his glory, who (p) first trusted in Christ.

(p) He speaks concerning the Jews.

(Eph 1:13) In whom also ye haue trusted, after that ye heard the worde of trueth, euen the Gospel of your saluation, wherein also after that ye beleeued, ye were sealed with the holy Spirite of promise,

(Notes Reference) (16) In whom ye also [trusted], after that ye heard the (q) word of truth, the gospel of your salvation: in whom also after that ye believed, ye were (r) sealed with that holy (s) Spirit of promise,

(16) Now he makes the Ephesians (or rather all the Gentiles) equal to the Jews, because even though they came last, being called by the same Gospel, they embraced faith, and were sealed up with the same Spirit, who is the pledge of election, until the inheritance itself is seen. And this is so that in them also the glory of God might shine forth and be manifested.

(q) That word which is truth indeed, because it comes from God.

(r) This is a metaphor taken of a seal, which being put on anything, distinguishes between those things which are authentic, and those things which are not.

(s) With the Spirit, who does not bring the Law, but the promise of free adoption.

(Eph 1:14) Which is the earnest of our inheritance, for the redemption of that libertie purchased vnto the prayse of his glory.

(Notes Reference) Which is the earnest of our inheritance until the (t) redemption of the purchased possession, unto the praise of his glory.

(t) Full and perfect.

(Eph 1:15) Therefore also after that I heard of the faith, which ye haue in the Lord Iesus, and loue toward all the Saints,

(Notes Reference) (17) Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

(17) He returns to the former account of the good received from God, concluding two things together about those things that went before: the first is that all good things come to us from God the Father in Christ, and by Christ, so that for them he may be praised by us. The second is, that all those things (which he brings to two heads, that is, faith and charity) are increased in us by certain degrees, so that we must desire an increase of his grace, from whom we have the beginning, and from whom we hope for the end.

(Eph 1:16) I cease not to giue thankes for you, making mention of you in my prayers,

(Eph 1:17) That the God of our Lord Iesus Christ, that Father of glory, might giue vnto you the Spirit of wisedome, and reuelation through the acknowledging of him,

(Notes Reference) (18) That the God of our Lord Jesus Christ, the Father of (u) glory, may give unto you the spirit of wisdom and revelation in the (x) knowledge of him:

(18) The causes of faith are God the Father enlightening our minds with his Holy Spirit, so that we may embrace Christ revealed to us in the Gospel, to the obtaining of everlasting life, and the setting forth of God's glory.

(u) Full of majesty.

(x) For it is not enough for us to have known God once, but we must know him every day more and more.

(Eph 1:18) That the eyes of your vnderstanding may be lightened, that ye may knowe what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints,

(Notes Reference) The eyes of your understanding being enlightened; that ye may know what is the (y) hope of his calling, and what the riches of the glory of his inheritance in the saints,

(y) What blessings they are which he calls you to hope for, whom he calls to Christ.

(Eph 1:19) And what is the exceeding greatnesse of his power toward vs, which beleeue, according to the working of his mightie power,

(Notes Reference) (19) And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

(19) The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown in them.

(Eph 1:20) Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heauenly places,

(Notes Reference) (20) Which he wrought in Christ, when he raised him from the dead, and set [him] at his own (z) right hand in the heavenly [places],

(20) The apostle wishes us to behold in our most glorious Christ (with the eyes of faith) that most excellent power and glory of God, of which all the faithful are partakers, even though it is as yet very dim in us, by reason of the shame of the cross, and the weakness of the flesh.

(z) To be set on God's right hand is to be a partaker of the sovereignty which he has over all creatures.

(Eph 1:21) Farre aboue al principalitie, and power, and might, and domination, and euery Name, that is named, not in this world only, but also in that that is to come,

(Notes Reference) Far above all principality, and power, and might, and dominion, and every (a) name that is named, not only in this world, but also in that which is to come:

(a) Everything, whatever it may be, or above all things, even if they are of ever so much power or excellency.

(Eph 1:22) And hath made all things subiect vnder his feete, and hath giuen him ouer all things to be the head to the Church,

(Notes Reference) (21) And hath put all [things] under his feet, and gave him [to be] the (b) head over all [things] to the church,

(21) So that we should not think that the excellent glory of Christ is a thing with which we have nothing to do, he witnesses that Christ was appointed by God the Father as head over all the Church, and therefore the body must be joined to this head, which otherwise would be a maimed thing, without the members. However, this is not because of necessity (seeing that it is rather the Church which is made alive and sustained by the holy power of Christ, so it is far from being true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God, who condescends to join us to his Son.

(b) Insomuch that there is nothing that is not subject to him.

(Eph 1:23) Which is his body, euen the fulnesse of him that filleth all in all things.

(Notes Reference) Which is his body, the (c) fulness of him that filleth all in all.

(c) For the love of Christ is so great towards the Church, that even though he fully satisfies all with all things, yet he considers himself but a maimed and unperfect head, unless he has the Church joined to him as his body.

(Eph 2:1) And you hath he quickened, that were dead in trespasses and sinnes,

(Notes Reference) And (1) you [hath he quickened], who were (a) dead in (2) trespasses and sins;

(1) He declares again the greatness of God's good will by comparing that miserable state in which we are born, with that dignity unto which we are advanced by God the Father in Christ. So he describes that condition in such a way that he says, that with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.

(a) See (Rom 6:2). So then he calls those dead who are not regenerated: for as the immortality of those who are damned is not life, so this knitting together of body and soul is properly not life, but death in those who are not ruled by the Spirit of God. (2) He shows the cause of death, that is, sins.

(Eph 2:2) Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the aire, euen the spirite, that nowe worketh in the children of disobedience,

(Notes Reference) (3) Wherein in time past ye walked (4) according to the course of this world, (b) according to the prince of the power of the air, the spirit that now (5) worketh in the (c) children of disobedience:

(3) He proves by the effects that all were spiritually dead. (4) He proves this evil to be universal, insomuch that all are slaves of Satan.

(b) At the pleasure of the prince. (5) Men are therefore slaves to Satan, because they are willingly rebellious against God.

(Eph 2:3) Among whom we also had our conuersation in time past, in the lustes of our flesh, in fulfilling the will of the flesh, and of the minde, and were by nature the children of wrath, as well as others.

(Notes Reference) (6) Among whom also we all had our conversation in times past in the lusts of our (d) flesh, fulfilling the desires of the flesh and of the mind; and (7) were by nature the (e) children of wrath, even as (f) others.

(6) After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.

(d) By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath. (7) The conclusion: all men are born subject to the wrath and curse of God.

(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.

(f) Profane people who did not know God.

(Eph 2:4) But God which is rich in mercie, through his great loue wherewith he loued vs,

(Notes Reference) (8) But God, who is rich in mercy, for his great love wherewith he loved us,

(8) Now from this follows another member of the comparison declaring our excellency, that is, that by the power of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by various and different means he emphasises this, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument, which also is the free gift of God: and the end is God's glory.

(Eph 2:5) Euen when we were dead by sinnes, hath quickened vs together in Christ, by whose grace ye are saued,

(Eph 2:6) And hath raysed vs vp together, and made vs sit together in the heauenly places in Christ Iesus,

(Notes Reference) And hath raised [us] up (g) together, and made [us] sit together in heavenly [places] in Christ Jesus:

(g) That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.

(Eph 2:7) That he might shewe in the ages to come the exceeding riches of his grace, through his kindnesse toward vs in Christ Iesus.

(Eph 2:8) For by grace are ye saued through faith, and that not of your selues: it is the gift of God,

(Notes Reference) For by (h) grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:

(h) So then, grace, that is to say, the gift of God, and faith, stand with one another, to which two it is contrary to be saved by ourselves, or by our works. Therefore, what do those mean who would join together things of such contrary natures?

(Eph 2:9) Not of workes, least any man should boast himselfe.

(Notes Reference) (9) Not of works, lest any man should boast.

(9) He specifically and completely takes away from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.

(Eph 2:10) For we are his workemanship created in Christ Iesus vnto good workes, which God hath ordeined, that we should walke in them.

(Notes Reference) For we are (i) his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

(i) He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.

(Eph 2:11) Wherefore remember that ye being in time past Gentiles in the flesh, and called vncircumcision of them, which are called circumcision in the flesh, made with hands,

(Notes Reference) (10) Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are (k) called Uncircumcision by that which is (l) called the Circumcision in the flesh made by hands;

(10) Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.

(k) You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.

(l) Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.

(Eph 2:12) That ye were, I say, at that time without Christ, and were alients from the common wealth of Israel, and were strangers from the couenants of promise, and had no hope, and were without God in the world.

(Notes Reference) That at that time ye were (m) without Christ, being (n) aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

(m) He begins first with Christ, who was the end of all the promises.

(n) You had no right or title to the commonwealth of Israel.

(Eph 2:13) But nowe in Christ Iesus, ye which once were farre off, are made neere by the blood of Christ.

(Notes Reference) (11) But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

(11) Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.

(Eph 2:14) For he is our peace, which hath made of both one, and hath broken the stoppe of the partition wall,

(Notes Reference) (12) For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];

(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.

(Eph 2:15) In abrogating through his flesh the hatred, that is, the Lawe of commandements which standeth in ordinances, for to make of twaine one newe man in himselfe, so making peace,

(Eph 2:16) And that he might reconcile both vnto God in one body by his crosse, and slay hatred thereby,

(Notes Reference) And that he might reconcile both unto God in (o) one body by the cross, having (p) slain the enmity thereby:

(o) He alludes to the sacrifices of the Law, which represented that true and only sacrifice.

(p) For he destroyed death by death, and fastened it as it were to the cross.

(Eph 2:17) And came, and preached peace to you which were afarre off, and to them that were neere.

(Notes Reference) (13) And came and preached peace to you which were afar off, and to them that were nigh.

(13) The preaching of the Gospel is an effectual instrument of this grace, common to the Jews as well as to the Gentiles.

(Eph 2:18) For through him we both haue an entrance vnto the Father by one Spirit.

(Notes Reference) For (q) through him we both have access by one Spirit unto the Father.

(q) Christ is the gate as it were, by whom we come to the Father, and the Holy Spirit is as it were, our guiding man who leads us.

(Eph 2:19) Nowe therefore ye are no more strangers and forreiners: but citizens with the Saintes, and of the houshold of God,

(Notes Reference) (14) Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

(14) The conclusion: the Gentiles are taken into the fellowship of salvation, and he describes the excellency of the Church, calling it the city and house of God.

(Eph 2:20) And are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone,

(Notes Reference) (15) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the (r) chief corner [stone];

(15) The Lord committed the doctrine of salvation, first to the prophets, and then to the apostles, the end of which, and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church which is built upon Christ by the prophets and apostles, as a spiritual temple consecrated to God.

(r) That is the corner stone of the building, for the foundations are as it were corner stone of the building.

(Eph 2:21) In whom all the building coupled together, groweth vnto an holy Temple in the Lord.

(Notes Reference) In whom all the building (s) fitly framed together groweth unto an holy temple in the Lord:

(s) So that God is the workman not only of the foundation, but also of the whole building.

(Eph 2:22) In whom ye also are built together to be the habitation of God by the Spirit.