Read Scripture In A Year: April 6

Passage 1: Numbers 22-23

(Num 22:1) After, the children of Israel departed and pitched in the plaine of Moab on the other side of Iorden from Iericho.

(Notes Reference) And the children of Israel set forward, and pitched in the plains of Moab on (a) this side Jordan [by] Jericho.

(a) Being at Jericho, it was beyond the Jordan, but where the Israelites were, it was on this side.

(Num 22:2) Now Balak the sonne of Zippor sawe all that Israel had done to the Amorites.

(Num 22:3) And the Moabites were sore afraide of the people, because they were many, and Moab fretted against the children of Israel.

(Num 22:4) Therfore Moab said vnto the Elders of Midian, Nowe shall this multitude licke vp all that are round about vs, as an oxe licketh vp ye grasse of the fielde: and Balak the sonne of Zippor was King of the Moabites at that time.

(Notes Reference) And Moab said unto the (b) elders of Midian, Now shall this company lick up all [that are] round about us, as the ox licketh up the grass of the field. And Balak the son of Zippor [was] king of the Moabites at that time.

(b) Who were the heads and governors.

(Num 22:5) Hee sent messengers therefore vnto Balaam the sonne of Beor to Pethor (which is by the riuer of the lande of the children of his folke) to call him, saying, Beholde, there is a people come out of Egypt, which couer the face of the earth, and lye ouer against me.

(Notes Reference) He sent messengers therefore unto Balaam the son of Beor to Pethor, which [is] by the (c) river of the land of the children of his people, to call him, saying, Behold, there is a people come out from Egypt: behold, they cover the face of the earth, and they abide over against me:

(Num 22:6) Come now therefore, I pray thee, and curse me this people (for they are stronger then I) so it may be that I shall be able to smite them, and to driue them out of the land: for I knowe that hee, whome thou blessest, is blessed, and he whom thou cursest, shall be cursed.

(Num 22:7) And the Elders of Moab, and the Elders of Midian departed, hauing the reward of the soothsaying in their hande, and they came vnto Balaam, and tolde him the wordes of Balak.

(Notes Reference) And the elders of Moab and the elders of Midian departed with (d) the rewards of divination in their hand; and they came unto Balaam, and spake unto him the words of Balak.

(d) Thinking to bribe him with gifts to curse the Israelites.

(Num 22:8) Who answered them, Tary here this night, and I will giue you an answere, as the Lord shall say vnto mee. So the princes of Moab abode with Balaam.

(Notes Reference) And he said unto them, Lodge here this night, and I will bring you word again, as the LORD shall speak unto me: and (e) the princes of Moab abode with Balaam.

(e) Whom before he called elders: meaning the governors, and later calls them servants: that is, subjects to their king.

(Num 22:9) Then God came vnto Balaam, and sayde, What men are these with thee?

(Num 22:10) And Baalam said vnto God, Balak ye sonne of Zippor, king of Moab hath set vnto me, saying,

(Num 22:11) Beholde, there is a people come out of Egypt and couereth the face of the earth: come nowe, curse them for my sake: so it may be that I shalbe able to ouercome them in battell, and to driue them out.

(Num 22:12) And God said vnto Balaam, Go not thou with them, neither curse the people, for they are blessed.

(Notes Reference) And God (f) said unto Balaam, Thou shalt not go with them; thou shalt not curse the people: for they [are] blessed.

(f) He warned him by a dream, that he should not consent to the kings wicked request.

(Num 22:13) And Balaam rose vp in the morning, and sayde vnto ye princes of Balak, Returne vnto your land: for the Lord hath refused to giue me leaue to go with you.

(Notes Reference) And Balaam rose up in the morning, and said unto the princes of Balak, Get you into your land: for the LORD refuseth to give (g) me leave to go with you.

(g) Or else he would have been willing, covetousness had so blinded his heart.

(Num 22:14) So the princes of Moab rose vp, and went vnto Balak, and sayd, Balaam hath refused to come with vs.

(Num 22:15) Balak yet sent againe moe princes, and more honourable then they.

(Num 22:16) Who came to Balaam, and sayde to him, Thus saith Balak the sonne of Zippor, Bee not thou staied, I pray thee, from comming vnto me.

(Notes Reference) And they came to Balaam, and said to him, Thus saith Balak the son of Zippor, (h) Let nothing, I pray thee, hinder thee from coming unto me:

(h) The wicked seek by all means to further their naughty enterprises, though they know that God is against them.

(Num 22:17) For I wil promote thee vnto great honour, and wil do whatsoeuer thou sayest vnto me: come therefore, I pray thee, curse me this people.

(Num 22:18) And Balaam answered, and sayde vnto the seruants of Balak, If Balak woulde giue me his house full of siluer and golde, I can not goe beyonde the worde of the Lord my God, to doe lesse or more.

(Num 22:19) But nowe, I pray you, tary here this night, that I may wit, what the Lord will say vnto mee more.

(Notes Reference) Now therefore, I pray you, tarry ye also here this night, that I may know what the LORD will say unto me (i) more.

(i) Because he tempted God to require him contrary to his commandment, his petition was granted, but it turned to his own condemnation.

(Num 22:20) And God came vnto Balaam by night, and sayd vnto him, If the men come to call thee, rise vp, and goe with them: but onely what thing I say vnto thee, that shalt thou doe.

(Num 22:21) So Balaam rose vp early, and sadled his asse, and went with the princes of Moab.

(Num 22:22) And ye wrath of God was kindled, because he went: and the Angel of the Lord stood in the way to be against him, as he rode vpon his asse, and his two seruants were with him.

(Notes Reference) And God's anger was kindled because he (k) went: and the angel of the LORD stood in the way for an adversary against him. Now he was riding upon his ass, and his two servants [were] with him.

(k) Moved rather with covetousness than to obey God.

(Num 22:23) And when the asse saw the Angel of the Lord stand in the way, and his sworde drawen in his hand, the asse turned out of the way and went into the field, but Balaam smote the asse, to turne her into the way.

(Num 22:24) Againe the Angel of the Lord stood in a path of the vineyardes, hauing a wall on the one side, and a wall on the other.

(Notes Reference) (l) But the angel of the LORD stood in a path of the vineyards, a wall [being] on this side, and a wall on that side.

(l) The second time.

(Num 22:25) And when the asse sawe the Angel of the Lord, she thrust her selfe vnto the wall, and dasht Balaams foote against the wall: wherefore hee smote her againe.

(Num 22:26) Then the Angel of the Lord went further, and stoode in a narowe place, where was no way to turne, either to the right hand, or to the left.

(Num 22:27) And when the asse sawe the Angell of the Lord, she lay downe vnder Balaam: therefore Balaam was very wroth, and smote the asse with a staffe.

(Num 22:28) Then the Lord opened the mouth of the asse, and she saide vnto Balaam, What haue I done vnto thee, that thou hast smitten me nowe three times?

(Notes Reference) And the LORD (m) opened the mouth of the ass, and she said unto Balaam, What have I done unto thee, that thou hast smitten me these three times?

(m) Gave her power to speak.

(Num 22:29) And Balaam saide vnto the asse, Because thou hast mocked me: I woulde there were a sworde in mine hand, for nowe would I kill thee.

(Num 22:30) And the asse saide vnto Balaam, Am not I thine asse, which thou hast ridden vpon since thy first time vnto this day? haue I vsed at any time to doe thus vnto thee? Who said, Nay.

(Notes Reference) And the ass said unto Balaam, [Am] not I thine ass, upon which thou hast ridden ever (n) since [I was] thine unto this day? was I ever wont to do so unto thee? And he said, Nay.

(n) Since you have been my master.

(Num 22:31) And the Lord opened the eyes of Balaam, and he sawe the Angel of the Lord standing in the way with his sword drawen in his hande: then he bowed him selfe, and fell flat on his face.

(Notes Reference) Then the LORD (o) opened the eyes of Balaam, and he saw the angel of the LORD standing in the way, and his sword drawn in his hand: and he bowed down his head, and fell flat on his face.

(o) For if the Lord does not open your eyes, you can see neither his anger or his love.

(Num 22:32) And the Angel of the Lord said vnto him, Wherefore hast thou nowe smitten thine asse three times? beholde, I came out to withstande thee, because thy way is not straight before me.

(Notes Reference) And the angel of the LORD said unto him, Wherefore hast thou smitten thine ass these three times? behold, I went out to withstand thee, because [thy] (p) way is perverse before me:

(p) Both your heart is corrupt and your enterprise wicked.

(Num 22:33) But the asse sawe me, and turned from me now three times: for els, if she had not turned from me, surely I had euen nowe slaine thee, and saued her aliue.

(Num 22:34) Then Balaam saide vnto the Angel of the Lord, I haue sinned: for I wist not that thou stoodest in the way against me: now therefore if it displease thee, I will turne home againe.

(Num 22:35) But the Angel said vnto Balaam, Go with the men: but what I say vnto thee, that shalt thou speake. So Balaam went with ye princes of Balak.

(Notes Reference) And the angel of the LORD said unto Balaam, Go with the men: but only the (q) word that I shall speak unto thee, that thou shalt speak. So Balaam went with the princes of Balak.

(q) Because his heart was evil, his charge was renewed, that he should not pretend ignorance.

(Num 22:36) And when Balak heard that Balaam came, he went out to meete him vnto a citie of Moab, which is in the border of Arnon, euen in the vtmost coast.

(Notes Reference) And when Balak heard that Balaam was come, he went out to meet him unto a city of Moab, which [is] in the (r) border of Arnon, which [is] in the utmost coast.

(r) Near the place where the Israelites camped.

(Num 22:37) Then Balak saide vnto Balaam, Did I not sende for thee to call thee? Wherefore camest thou not vnto me? am I not able in deede to promote thee vnto honour?

(Num 22:38) And Balaam made answere vnto Balak, Lo, I am come vnto thee, and can I nowe say any thing at all? the worde that God putteth in my mouth, that shall I speake.

(Notes Reference) And Balaam said unto Balak, Lo, I am come unto thee: have I now any power at all to say (s) any thing? the word that God putteth in my mouth, that shall I speak.

(s) On my own I can say nothing, I will only speak what God reveals, whether it is good or bad.

(Num 22:39) So Balaam went with Balak, and they came vnto the citie of Huzoth.

(Num 22:40) Then Balak offred bullockes, and sheepe, and sent thereof to Balaam, and to the princes that were with him.

(Num 22:41) And on the morowe Balak tooke Balaam, and brought him vp into the hie places of Baal, that thence hee might see the vtmost part of the people.

(Notes Reference) And it came to pass on the morrow, that Balak took Balaam, and brought him up into the high places of (t) Baal, that thence he might see the utmost [part] of the people.

(t) Where the idol Baal was worshipped.

(Num 23:1) And Balaam sayd vnto Balak, Builde me here seuen altars, and prepare me here seuen bullockes, and seuen rammes.

(Num 23:2) And Balak did as Balaam sayd, and Balak and Balaam offred on euery altar a bullocke and a ramme.

(Notes Reference) And Balak did as Balaam had spoken; and (a) Balak and Balaam offered on [every] altar a bullock and a ram.

(a) For among the Gentiles the kings often used to sacrifice, as did the priests.

(Num 23:3) Then Balaam sayde vnto Balak, Stande by the burnt offring, and I will goe, if so be that the Lord will come and meete me: and whatsoeuer he sheweth me, I will tell thee: so he went forth alone.

(Num 23:4) And God met Balaam, and Balaam sayd vnto him, I haue prepared seuen altars, and haue offred vpon euery altar a bullocke and a ramme.

(Notes Reference) And God (b) met Balaam: and he said unto him, I have prepared seven altars, and I have offered upon [every] altar a bullock and a ram.

(b) Appeared to him.

(Num 23:5) And the Lord put an answere in Balaams mouth, and sayde, Go againe to Balak, and say on this wise.

(Notes Reference) And the LORD (c) put a word in Balaam's mouth, and said, Return unto Balak, and thus thou shalt speak.

(Num 23:6) So when he returned vnto him, loe, hee stoode by his burnt offering, he, and all the princes of Moab.

(Num 23:7) Then he vttered his parable, and sayde, Balak the king of Moab hath brought mee from Aram out of the mountaines of the East, saying, Come, curse Iaakob for my sake: come, and detest Israel.

(Notes Reference) And he took up his parable, and said, Balak the king of Moab hath brought me from Aram, out of the mountains of the east, [saying], Come, curse me Jacob, and come, (d) defy Israel.

(d) Cause everyone to hate and detest them.

(Num 23:8) How shall I curse, where God hath not cursed? or howe shall I detest, where the Lord hath not detested?

(Num 23:9) For from the top of the rocks I did see him, and from the hils I did beholde him: lo, the people shall dwell by themselues, and shall not be reckened among the nations.

(Notes Reference) For from the top of the rocks I see him, and from the hills I behold him: lo, the people shall dwell alone, and shall not be reckoned among the (e) nations.

(e) But shall have religion and laws apart.

(Num 23:10) Who can tell the dust of Iaakob, and the nomber of the fourth part of Israel? Let me die the death of the righteous, and let my last ende be like his.

(Notes Reference) Who can count the (f) dust of Jacob, and the number of the fourth [part] of Israel? Let me (g) die the death of the righteous, and let my last end be like his!

(f) The infinite multitude, as the dust of the earth.

(g) The fear of God's judgment caused him to wish to be joined to the household of Abraham: thus the wicked have their consciences wounded when they consider God's judgments.

(Num 23:11) Then Balak saide vnto Balaam, What hast thou done vnto mee? I tooke thee to curse mine enemies, and beholde, thou hast blessed them altogether.

(Num 23:12) And he answered, and said, Must I not take heede to speake that, which the Lord hath put in my mouth?

(Num 23:13) And Balak sayde vnto him, Come, I pray thee, with mee vnto another place, whence thou mayest see them, and thou shalt see but the vtmost part of them, and shalt not see them all: therefore curse them out of that place for my sake.

(Num 23:14) And he brought him into Sede-sophim to the top of Pisgah, and built seuen altars, and offred a bullocke, and a ramme on euery altar.

(Num 23:15) After, he sayde vnto Balak, Stande here by thy burnt offring, and I wil meete the Lord yonder.

(Num 23:16) And the Lord mette Balaam, and put an answere in his mouth, and sayd, Goe againe vnto Balak, and say thus.

(Num 23:17) And when he came to him, beholde, hee stoode by his burnt offering, and the princes of Moab with him: so Balak sayde vnto him, What hath the Lord sayd?

(Num 23:18) And he vttered his parable, and sayde, Rise vp, Balak, and heare: hearken vnto me, thou sonne of Zippor.

(Num 23:19) God is not as man, that he should lie, neither as the sonne of man that he shoulde repent: hath he sayde and shall he not do it? and hath he spoken, and shall he not accomplish it?

(Notes Reference) (h) God [is] not a man, that he should lie; neither the son of man, that he should repent: hath he said, and shall he not do [it]? or hath he spoken, and shall he not make it good?

(h) God's enemies are compelled to confess that his government is just, constant, and without change or repentance.

(Num 23:20) Behold, I haue receiued commandement to blesse: for he hath blessed, and I cannot alter it.

(Num 23:21) Hee seeth none iniquitie in Iaakob, nor seeth no transgression in Israel: the Lord his God is with him, and the ioyfull shoute of a king is among them.

(Notes Reference) He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel: the LORD his God [is] with him, and the (i) shout of a king [is] among them.

(i) They triumph as victorious kings over their enemies.

(Num 23:22) God brought them out of Egypt: their strength is as an vnicorne.

(Num 23:23) For there is no sorcerie in Iaakob, nor soothsaying in Israel: according to this time it shalbe sayde of Iaakob and of Israel, What hath God wrought?

(Notes Reference) Surely [there is] no enchantment against Jacob, neither [is there] any divination against Israel: (k) according to this time it shall be said of Jacob and of Israel, What hath God wrought!

(k) Considering what God will work this time for the deliverance of his people, all the world will wonder.

(Num 23:24) Behold, the people shall rise vp as a lyon, and lift vp himselfe as a yong lyon: hee shall not lye downe, till he eate of the pray, and till he drinke the blood of the slayne.

(Num 23:25) Then Balak sayde vnto Balaam, Neither curse, nor blesse them at all.

(Num 23:26) But Balaam answered, and saide vnto Balak, Tolde not I thee, saying, All that the Lord speaketh, that must I do?

(Num 23:27) Againe Balak sayd vnto Balaam, Come, I pray thee, I wil bring thee vnto another place, if so be it wil please God, that thou mayest thence curse them for my sake.

(Notes Reference) And Balak said unto Balaam, Come, I pray thee, I will bring thee unto another (l) place; peradventure it will please God that thou mayest curse me them from thence.

(l) Thus the wicked imagine of God that what he will not grant in one place, he will do in another.

(Num 23:28) So Balak brought Balaam vnto the top of Peor, that looketh toward Ieshmon.

(Num 23:29) Then Balaam sayde vnto Balak, Make me here seuen altars, and prepare me here seuen bullocks, and seuen rammes.

(Num 23:30) And Balak did as Balaam had sayd, and offred a bullocke and a ram on euery altar.

Passage 2: Proverbs 16

(Pro 16:1) The preparations of the heart are in man: but the answere of the tongue is of the Lord.

(Notes Reference) The (a) preparations of the heart belong to man, and the answer of the tongue, [are] from the LORD.

(a) He derides the presumption of man, who dares to attribute anything to himself, as to prepare his heart or such like, seeing that he is not able to speak a word unless God gives it to him.

(Pro 16:2) All the wayes of a man are cleane in his owne eyes: but the Lord pondereth the spirits.

(Notes Reference) All the ways of a man [are] (b) clean in his own eyes; but the LORD weigheth the spirits.

(b) He shows by it that man flatters himself in his doings, calling that virtue, which God terms vice.

(Pro 16:3) Commit thy workes vnto the Lord, and thy thoughts shalbe directed.

(Pro 16:4) The Lord hath made all things for his owne sake: yea, euen the wicked for the day of euill.

(Notes Reference) The LORD hath made all [things] for himself: yea, even the wicked for the day of (c) evil.

(Pro 16:5) All that are proude in heart, are an abomination to the Lord: though hand ioyne in hand, he shall not be vnpunished.

(Pro 16:6) By mercy and trueth iniquitie shalbe forgiuen, and by the feare of the Lord they depart from euill.

(Notes Reference) By (d) mercy and truth iniquity is purged: and by the fear of the LORD [men] depart from evil.

(d) Their upright and repenting life will be a token that their sins are forgiven.

(Pro 16:7) When the wayes of a man please the Lord, he will make also his enemies at peace with him.

(Pro 16:8) Better is a litle with righteousnesse, then great reuenues without equitie.

(Pro 16:9) The heart of man purposeth his way: but the Lord doeth direct his steppes.

(Notes Reference) A (e) man's heart deviseth his way: but the LORD directeth his steps.

(e) He shows the folly of man who thinks that his ways are in his own hand, and yet is not able to move one foot unless God gives force.

(Pro 16:10) A diuine sentence shalbe in the lips of the King: his mouth shall not transgresse in iudgement.

(Pro 16:11) A true weight and balance are of the Lord: all the weightes of the bagge are his worke.

(Notes Reference) A just weight and balance [are] the LORD'S: all the weights of the bag [are] his (f) work.

(f) If they are true and just, they are God's work, and he delights in it, but otherwise if they are false, they are the work of the devil, and to their condemnation that use them.

(Pro 16:12) It is an abomination to Kings to commit wickednes: for the throne is stablished by iustice.

(Notes Reference) [It is] an abomination to kings to commit wickedness: for the throne is established (g) by righteousness.

(g) They are appointed by God to rule according to equity and justice.

(Pro 16:13) Righteous lips are the delite of Kings, and the King loueth him that speaketh right things.

(Pro 16:14) The wrath of a King is as messengers of death: but a wise man will pacifie it.

(Notes Reference) The wrath of a king [is as] (h) messengers of death: but a wise man will pacify it.

(h) That is, he finds many ways to execute his wrath.

(Pro 16:15) In the light of the Kings coutenance is life: and his fauour is as a cloude of the latter raine.

(Notes Reference) In the light of a king's countenance [is] life; and his favour [is] (i) as a cloud of the latter rain.

(i) Which is most comfortable to the dry ground.

(Pro 16:16) Howe much better is it to get wisedome then golde? and to get vnderstanding, is more to be desired then siluer.

(Pro 16:17) The pathe of the righteous is to decline from euil, and hee keepeth his soule, that keepeth his way.

(Pro 16:18) Pride goeth before destruction, and an high minde before the fall.

(Pro 16:19) Better it is to be of humble minde with the lowly, then to deuide the spoyles with the proude.

(Pro 16:20) He that is wise in his busines, shall finde good: and he that trusteth in the Lord, he is blessed.

(Pro 16:21) The wise in heart shall bee called prudent: and the sweetenesse of the lippes shall increase doctrine.

(Notes Reference) The wise in heart shall be called prudent: and the (k) sweetness of the lips increaseth learning.

(k) The sweet words of consolation which come from a godly heart.

(Pro 16:22) Vnderstading is welspring of life vnto them that haue it: and the instruction of fooles is folly.

(Notes Reference) Understanding [is] a wellspring of life to him that hath it: but the (l) instruction of fools [is] folly.

(l) Either that which the wicked teach others, or else it is folly to teach them who are malicious.

(Pro 16:23) The heart of the wise guideth his mouth wisely, and addeth doctrine to his lippes.

(Pro 16:24) Faire wordes are as an hony combe, sweetenesse to the soule, and health to the bones.

(Pro 16:25) There is a way that seemeth right vnto man: but the issue thereof are the wayes of death.

(Pro 16:26) The person that traueileth, traueileth for himselfe: for his mouth craueth it of him.

(Pro 16:27) A wicked man diggeth vp euill, and in his lippes is like burning fire.

(Notes Reference) An ungodly man diggeth up evil: and in his lips [there is] as a (m) burning fire.

(m) For he consumes himself and others.

(Pro 16:28) A frowarde person soweth strife: and a tale teller maketh diuision among princes.

(Pro 16:29) A wicked man deceiueth his neighbour, and leadeth him into the way that is not good.

(Pro 16:30) He shutteth his eyes to deuise wickednes: he moueth his lippes, and bringeth euil to passe.

(Notes Reference) (n) He shutteth his eyes to devise perverse things: moving his lips he bringeth evil to pass.

(n) With his whole endeavour he labours to bring his wickedness to pass.

(Pro 16:31) Age is a crowne of glory, when it is founde in the way of righteousnes.

(Notes Reference) The hoary head [is] a crown of glory, [if] it is found in the way of (o) righteousness.

(o) That is, when it is joined with virtue, or else the older that the wicked are, the more they are to be abhorred.

(Pro 16:32) He that is slowe vnto anger, is better then the mightie man: and hee that ruleth his owne minde, is better then he that winneth a citie.

(Pro 16:33) The lot is cast into the lap: but the whole disposition thereof is of the Lord.

(Notes Reference) The lot is cast into the lap; but its whole disposing [is] (p) from the LORD.

(p) So that there is nothing that ought to be attributed to fortune: for all things are determined in the counsel of God which will come to pass.

Passage 3: Ephesians 3-4

(Eph 3:1) For this cause, I Paul am the prisoner of Iesus Christ for you Gentiles,

(Notes Reference) For (1) this cause I Paul, (a) the prisoner of Jesus Christ for you Gentiles,

(1) He maintains his apostleship against the offence of the cross, upon which he also makes an argument to confirm himself, affirming that he was not only appointed an apostle by the mercy of God, but was also appointed particularly to the Gentiles. And this was to call them everywhere to salvation, because God had so determined this from the beginning, although he deferred a great while the manifestation of his counsel.

(a) These words, "the prisoner of Jesus Christ", are taken passively, that is to say, "I, Paul, am cast into prison for maintaining the glory of Christ."

(Eph 3:2) If ye haue heard of the dispensation of the grace of God, which is giuen me to you warde,

(Eph 3:3) That is, that God by reuelation hath shewed this mysterie vnto me (as I wrote aboue in fewe wordes,

(Eph 3:4) Whereby when ye reade, ye may knowe mine vnderstanding in the mysterie of Christ)

(Eph 3:5) Which in other ages was not opened vnto the sonnes of men, as it is nowe reueiled vnto his holy Apostles and Prophets by the Spirit,

(Notes Reference) Which in (b) other ages was not made known unto the sons of men, as it is now revealed unto his holy apostles and prophets by the Spirit;

(b) He does not mean that no one knew of the calling of the Gentiles before, but because very few knew of it. And those that did know it, such as the prophets, had it revealed to them very obscurely, and by means of symbols.

(Eph 3:6) That the Gentiles should be inheriters also, and of the same body, and partakers of his promise in Christ by the Gospel,

(Eph 3:7) Whereof I am made a minister by the gift of the grace of God giuen vnto me through the effectuall working of his power.

(Eph 3:8) Euen vnto me the least of all Saints is this grace giuen, that I should preach among the Gentiles the vnsearchable riches of Christ,

(Eph 3:9) And to make cleare vnto all men what the fellowship of the mysterie is, which from the beginning of the world hath bene hid in God, who hath created all things by Iesus Christ,

(Eph 3:10) To the intent, that nowe vnto principalities and powers in heauenly places, might be knowen by the Church the manifolde wisedome of God,

(Notes Reference) (2) To the intent that now unto the principalities and powers in heavenly [places] might be known by the church the (c) manifold wisdom of God,

(2) The unsuspected calling of the Gentiles was as it were a mirror to the heavenly angels, in which they might behold the marvellous wisdom of God.

(Eph 3:11) According to the eternall purpose, which he wrought in Christ Iesus our Lord:

(Notes Reference) According to the (d) eternal purpose which he purposed in Christ Jesus our Lord:

(d) Which was before all things.

(Eph 3:12) By whom we haue boldenes and entrance with confidence, by faith in him.

(Eph 3:13) Wherefore I desire that ye faint not at my tribulations for your sakes, which is your glory.

(Eph 3:14) For this cause I bowe my knees vnto the Father of our Lord Iesus Christ,

(Notes Reference) (3) For this cause I bow my knees unto the Father of our Lord Jesus Christ,

(3) He teaches by his own example that the efficacy of the doctrine depends upon the grace of God, and therefore we ought to join prayers with the preaching and hearing of the word. And these are needful not only to those who are youngsters in religion, but even to the oldest also, that as they grow up more and more by faith in Christ, and are confirmed with all spiritual gifts, they may be grounded and rooted in the knowledge of that immeasurable love, with which God the Father has loved us in Christ. And this is because the whole family, of which a part is already received into heaven, and part is yet here on earth, depends upon that adoption of the heavenly Father, in his only Son.

(Eph 3:15) (Of whom is named the whole familie in heauen and in earth)

(Notes Reference) Of whom the whole (e) family in heaven and earth is named,

(e) That entire people, who had but one household Father, and that is the Church which is adopted in Christ.

(Eph 3:16) That he might graunt you according to the riches of his glorie, that ye may be strengthened by his Spirit in the inner man,

(Notes Reference) That he would grant you, according to the (f) riches of his glory, to be strengthened with might by his Spirit in the (g) inner man;

(f) According to the greatness of his mercy.

(g) See (Rom 7:22).

(Eph 3:17) That Christ may dwell in your heartes by faith:

(Notes Reference) That Christ may dwell in your hearts by faith; that ye, being rooted and grounded in (h) love,

(h) With which God loves us, which is the root of our election.

(Eph 3:18) That ye, being rooted and grounded in loue, may be able to comprehend with al Saints, what is the breadth, and length, and depth, and height:

(Notes Reference) May be able to comprehend with all saints (i) what [is] the breadth, and length, and depth, and height;

(i) How perfect that work of Christ is in every part.

(Eph 3:19) And to knowe the loue of Christ, which passeth knowledge, that ye may be filled with all fulnesse of God.

(Notes Reference) And to know the (k) love of Christ, which (l) passeth knowledge, that ye might be filled with all the (m) fulness of God.

(k) Which God has shown us in Christ.

(l) Which surpasses all the capacity of man's intellect, to comprehend it fully in his mind: for otherwise whoever has the Spirit of God perceives as much (according to the measure that God has given him) as is necessary for salvation.

(m) So that we have abundantly in us whatever things are required to make us perfect with God.

(Eph 3:20) Vnto him therefore that is able to do exceeding aboundantly aboue all that we aske or thinke, according to the power that worketh in vs,

(Notes Reference) (4) Now unto him that is able to do exceeding abundantly above all that we ask or think, according to the power that worketh in us,

(4) He breaks forth into a thanksgiving, by which the Ephesians also may be strengthened and encouraged to hope for anything from God.

(Eph 3:21) Be praise in the Church by Christ Iesus, throughout all generations for euer, Amen.

(Eph 4:1) I therefore, being prisoner in the Lord, praie you that yee walke worthie of the vocation whereunto yee are called,

(Notes Reference) I therefore, (1) the prisoner of the Lord, beseech you that ye walk worthy of the (a) vocation wherewith ye are called,

(1) Another part of the epistle, containing precepts of the Christian life, the sum of which is this, that every man behave himself as it is fitting for so excellent a grace of God.

(a) By this is meant the general calling of the faithful, which is this, to be holy as our God is holy.

(Eph 4:2) With all humblenesse of minde, and meekenesse, with long suffering, supporting one an other through loue,

(Notes Reference) (2) With all lowliness and meekness, with (b) longsuffering, forbearing one another in love;

(2) Secondly, he commends the meekness of the mind, which is demonstrated by bearing with one another.

(b) See (Mat 18:25-27).

(Eph 4:3) Endeuouring to keepe the vnitie of the Spirit in the bond of peace.

(Notes Reference) (3) Endeavouring to keep the unity of the Spirit in the bond of peace.

(3) Thirdly he requires perfect agreement, but yet such that is joined with the band of the Holy Spirit.

(Eph 4:4) There is one body, and one Spirit, euen as yee are called in one hope of your vocation.

(Notes Reference) (4) [There is] one body, and one Spirit, even as ye are called in one hope of your calling;

(4) An argument of great weight for an earnest displaying of brotherly love and charity with one another, because we are made one body as it were of one God and Father, by one Spirit, worshipping one Lord with one faith, and consecrated to him with one baptism, and having hope of one self same glory, unto which we are called. Therefore, whoever breaks charity, breaks all of these things apart.

(Eph 4:5) There is one Lord, one Faith, one Baptisme,

(Eph 4:6) One God and Father of all, which is aboue all, and through all, and in you all.

(Notes Reference) One God and Father of all, who [is] (c) above all, and (d) through all, and (e) in you all.

(d) Who alone pours forth his providence, through all the members of the Church.

(e) Who alone is joined together with us in Christ.

(Eph 4:7) But vnto euery one of vs is giuen grace, according to the measure of the gift of Christ.

(Notes Reference) (5) But unto every one of us is given grace according to the measure of the (f) gift of Christ.

(5) He teaches us that we indeed are all one body, and that all good gifts proceed from Christ alone, who reigns in heaven having mightily conquered all his enemies, from where he heaps all gifts upon his Church. But yet nonetheless these gifts are differently and variously divided according to his will and pleasure, and therefore every man ought to be content with that measure that God has given him, and to bestow it to the common profit of the whole body.

(f) Which Christ has given.

(Eph 4:8) Wherfore he saith, Whe he asceded vp on hie, he led captiuity captiue, and gaue gifts vnto men.

(Notes Reference) Wherefore he saith, When he ascended up on high, he led (g) captivity captive, and gave gifts unto men.

(g) A multitude of captives.

(Eph 4:9) (Nowe, in that hee ascended, what is it but that he had also descended first into the lowest partes of the earth?

(Notes Reference) (Now that he ascended, what is it but that he also descended first into the (h) lower parts of the earth?

(h) Down to the earth, which is the lowest part of the world.

(Eph 4:10) Hee that descended, is euen the same that ascended, farre aboue all heauens, that hee might fill all things)

(Notes Reference) He that descended is the same also that ascended up far above all heavens, that he might (i) fill (k) all things.)

(i) Fill with his gifts.

(k) The Church.

(Eph 4:11) Hee therefore gaue some to be Apostles, and some Prophets, and some Euangelists, and some Pastours, and Teachers,

(Notes Reference) (6) And he gave some, (l) apostles; and some, (m) prophets; and some, (n) evangelists; and some, (o) pastors and teachers;

(6) First of all he lists the ecclesiastical functions, which are partly extraordinary and for a season, such as apostles, prophets, and evangelists, and partly ordinary and perpetual, such as pastors and teachers.

(l) The apostles were those twelve to whom Paul was afterward added, whose office was to plant churches throughout all the world.

(m) The prophet's office was one of the chiefest, who were men of marvellous wisdom, and some of them could foretell things to come.

(n) The apostles used these as companions in the execution of their office, being not able to go to all places by themselves.

(o) Pastors are those who govern the Church, and teachers are those who govern the schools.

(Eph 4:12) For the repairing of the Saintes, for the woorke of the ministerie, and for the edification of the bodie of Christ,

(Notes Reference) (7) For the perfecting of the saints, for the work of the ministry, for the edifying of the (p) body of Christ:

(7) He shows the aim of ecclesiastical functions, that is, that by the ministry of men all the saints may so grow up together, that they may make one mystical body of Christ.

(p) The Church.

(Eph 4:13) Till we all meete together (in the vnitie of faith and that acknowledging of the Sonne of God) vnto a perfite man, and vnto the measure of the age of the fulnesse of Christ,

(Notes Reference) (8) Till we all come in the (q) unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the (r) stature of the fulness of Christ:

(8) The use of this ministry is perpetual so long as we are in this world, that is, until that time that having put off the flesh, and thoroughly and perfectly agreeing between ourselves, we will be joined with Christ our head. And this thing is done by the knowledge of the Son of God increasing in us, and he himself by little and little growing up in us until we come to be a perfect man, which will be in the world to come, when God will be all in all.

(q) In that most near joining which is knit and fastened together by faith.

(r) Christ is said to grow up to full age, not in himself, but in us.

(Eph 4:14) That we henceforth be no more children, wauering and caried about with euery winde of doctrine, by the deceit of men, and with craftines, whereby they lay in wait to deceiue.

(Notes Reference) (9) That we [henceforth] be no more children, (10) tossed to and fro, and carried about with every wind of doctrine, by the (s) sleight of men, [and] (t) cunning craftiness, whereby they lie in wait to deceive;

(9) Between our childhood (that is to say, a very weak state, when we are still wavering) and our perfect age, which we will have at length in another world, there is a mean, that is, our youth, and steady going forward to perfection.

(10) He compares those who do not rest themselves upon the word of God, to little boats which are tossed here and there with the doctrines of men as it were with contrary winds, and in addition forewarns them that it comes to pass not only by the unsteadiness of man's brain, but also by the craftiness of certain ones, who make as it were an art of it.

(s) With those uncertain events which toss men to and fro.

(t) By the deceit of those men who are very well practised in deceiving others.

(Eph 4:15) But let vs folowe the truth in loue, and in all things, grow vp into him, which is the head, that is, Christ.

(Notes Reference) (11) But speaking the truth in love, may grow up into him in all things, which is the head, [even] Christ:

(11) By earnest affection of the truth and love, we grow up into Christ: for he (being effectual by the ministry of his word, which as the vital Spirit makes alive the whole body in such a way that it nourishes all the limbs of it according to the measure and proportion of each one) quickens and cherishes his Church, which consists of various functions, as of various members, and preserves the need of every one. And from this it follows that neither this body can live without Christ, neither can any man grow up spiritually, who separates himself from the other members.

(Eph 4:16) By whome al the body being coupled and knit together by euery ioynt, for ye furniture therof (according to the effectual power, which is in the measure of euery part) receiueth increase of the body, vnto the edifying of itselfe in loue.

(Notes Reference) From whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the (u) effectual working in the measure of every part, maketh (x) increase of the body unto the edifying of itself in (y) love.

(u) Of Christ, who with regard to the soul, empowers all the members.

(x) Such increase as is fit for the body to have.

(y) Charity is the knitting of the limbs together.

(Eph 4:17) This I say therefore and testifie in the Lord, that yee hencefoorth walke not as other Gentiles walke, in vanitie of their minde,

(Notes Reference) (12) This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the (z) vanity of their mind,

(12) He descends to the fruits of Christian doctrine, and reasons first upon the principles of conduct and actions, setting down a most grave comparison between the children of God, and those who are not regenerated. For in these men all the powers of the mind are corrupted, and their mind is given to vanity, and their senses are darkened with most gross mistiness, and their affections are so accustomed by little and little to wickedness, that at length they run headlong into all uncleanness, being utterly destitute of all judgment.

(z) If the noblest parts of the soul are corrupted, what is man but solely corruption?

(Eph 4:18) Hauing their vnderstanding darkened, and being strangers from the life of God through the ignorance that is in them, because of the hardnesse of their heart:

(Notes Reference) Having the understanding darkened, being alienated from the (a) life of God through the ignorance that is in them, because of the blindness of their heart:

(a) By which God lives in them.

(Eph 4:19) Which being past feeling, haue giuen themselues vnto wantonnesse, to woorke all vncleannesse, euen with griedinesse.

(Notes Reference) Who being (b) past feeling have given themselves over unto lasciviousness, to work all uncleanness with (c) greediness.

(b) Void of all judgment.

(Eph 4:20) But yee haue not so learned Christ,

(Notes Reference) (13) But ye have not so learned Christ;

(13) Here follows the contrary part concerning men who are regenerated by the true and living knowledge of Christ, who have other principles by which they act that are very different, that is, holy and honest desires, and a mind completely changed by the power of the Holy Spirit, from which proceeds also like effects, as a just and holy life indeed.

(Eph 4:21) If so be yee haue heard him, and haue bene taught by him, as the trueth is in Iesus,

(Notes Reference) If so be that ye have heard him, and have been taught by him, (d) as the truth is in Jesus:

(d) As they have learned who acknowledge Christ indeed, and in good earnest.

(Eph 4:22) That is, that yee cast off, concerning the conuersation in time past, that olde man, which is corrupt through the deceiueable lustes,

(Notes Reference) That ye put off concerning the former conversation (e) the old man, which is corrupt according to the deceitful lusts;

(e) Yourselves.

(Eph 4:23) And be renued in the spirit of your minde,

(Notes Reference) And be renewed in the (f) spirit of your mind;

(f) Where there ought to have been the greatest force of reason, there is the greatest corruption of all, which gradually weakens all things.

(Eph 4:24) And put on ye new man, which after God is created vnto righteousnes, and true holines.

(Notes Reference) And that ye put on the new man, which (g) after God is created (h) in righteousness and (i) true holiness.

(g) After the image of God.

(h) The effect and end of the new creation.

(i) Not fake nor counterfeit.

(Eph 4:25) Wherefore cast off lying, and speake euery man truth vnto his neighbour: for we are members one of another.

(Notes Reference) (14) Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.

(14) He commends separately certain special Christian virtues, and first of all he requires truth (that is to say, sincere manners), condemning all deceit and hypocrisy, because we are born one for another.

(Eph 4:26) Bee angrie, but sinne not: let not the sunne goe downe vpon your wrath,

(Notes Reference) (15) Be (k) ye angry, and sin not: let not the sun go down (l) upon your wrath:

(15) He teaches us how to bridle our anger in such a way that, even though our anger is fierce, yet it does not break out, and that it is without delay quenched before we sleep. And this is so that Satan may not take occasion to give us evil counsel through the wicked counsellor, and destroy us.

(k) If it so happens that you are angry, yet do not sin, that is, bridle your anger, and do not wickedly do that which you have wickedly conceived.

(l) Let not the night come upon you in your anger, that is, make atonement quickly, for all matters.

(Eph 4:27) Neither giue place to the deuill.

(Eph 4:28) Let him that stole, steale no more: but let him rather labour, and worke with his handes the thing which is good, that hee may haue to giue vnto him that needeth.

(Notes Reference) (16) Let him that stole steal no more: but rather let him labour, working with [his] hands the thing which is (m) good, that he may have to give to him that needeth.

(16) He descends from the heart to the hands, condemning theft: and because the men who give themselves to this wickedness often pretend to be poor, he shows that labour is a good remedy against poverty, which God blesses in such a way that those who labour always have some surplus to help others. And therefore it is far from being the case that they are forced to steal other men's goods.

(m) By labouring in things that are holy, and profitable to his neighbour.

(Eph 4:29) Let no corrupt comunication proceed out of your mouths: but that which is good, to ye vse of edifying, that it may minister grace vnto the hearers.

(Notes Reference) (17) Let no (n) corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister (o) grace unto the hearers.

(17) He bridles the tongue as well, teaching us to so temper our talk, that our hearer's minds are not destroyed, and are rather instructed.

(n) Literally, "rotten".

(o) By grace he means that by which men most profit with regard to going forward in godliness and love.

(Eph 4:30) And grieue not the holy Spirit of God, by whom ye are sealed vnto ye day of redemption.

(Notes Reference) (18) And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.

(18) A general precept against all excess of affections which dwell in that part of the mind, which they call "angry", and he sets against them the contrary means. And he uses a most strong preface, how we ought to take heed that we grieve not the Holy Spirit of God through our immoderateness and excessiveness, who dwells in us to the end of moderating all our affections.

(Eph 4:31) Let all bitternesse, and anger, and wrath, crying, and euill speaking be put away from you, with all maliciousnesse.

(Eph 4:32) Be ye courteous one to another, and tender hearted, freely forgiuing one another, euen as God for Christes sake, freely forgaue you.

(Notes Reference) And be ye kind one to another, tenderhearted, forgiving one another, (19) even as God for Christ's sake hath forgiven you.

(19) An argument taken from the example of Christ, most grave and strong, both for the pardoning of those injuries which have been done to us by our greatest enemies, and much more for having consideration of the miserable, and using moderation and gentle behaviour towards all men.