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Passage 1: Numbers 24-25

(Num 24:1) When Balaam saw that it pleased the Lord to blesse Israel, then he went not, as certaine times before, to set diuinations, but set his face toward the wildernesse.

(Notes Reference) And when Balaam saw that it pleased the LORD to bless Israel, he went not, as at other times, to seek for enchantments, but he set his face toward the (a) wilderness.

(a) Where the Israelites camped.

(Num 24:2) And Balaam lift vp his eyes, and looked vpon Israel, which dwelt according to their tribes, and the Spirit of God came vpon him.

(Num 24:3) And he vttered his parable, and sayd, Balaam the sonne of Beor hath sayde, and the man, whose eyes were shut vp, hath sayd,

(Notes Reference) And he took up his parable, and said, Balaam the son of Beor hath said, and the man whose eyes (b) are open hath said:

(b) His eyes were shut up before in respect to the clear visions which he saw after.

(Num 24:4) He hath sayde, which heard the wordes of God, and sawe the vision of the Almightie, and falling in a traunce had his eyes opened:

(Notes Reference) He hath said, which heard the words of God, which saw the vision of the Almighty, (c) falling [into a trance], but having his eyes open:

(c) Though he lay as in a sleep, yet the eyes of his mind were open.

(Num 24:5) How goodly are thy tentes, O Iaakob, and thine habitations, O Israel!

(Num 24:6) As the valleis, are they stretched forth, as gardes by the riuers side, as the aloe trees, which the Lord hath planted, as the cedars beside the waters.

(Num 24:7) The water droppeth out of his bucket, and his seede shalbe in many waters, and his king shall be hier then Agag, and his kingdome shall bee exalted.

(Notes Reference) He shall pour the (d) water out of his buckets, and his seed [shall be] in many waters, and his king shall be higher than (e) Agag, and his kingdom shall be exalted.

(d) His prosperity and posterity will be very great.

(e) Which name was common to the kings of Amalek.

(Num 24:8) God brought him out of Egypt: his strength shalbe as an vnicorne: he shall eate the nations his enemies, and bruise their bones, and shoote them through with his arrowes.

(Num 24:9) He coucheth and lieth downe as a yong lion, and as a lion: who shall stirre him vp? blessed is he that blesseth thee, and cursed is he that curseth thee.

(Num 24:10) Then Balak was very angry with Balaam, and smote his handes together: so Balak sayde vnto Balaam, I sent for thee to curse mine enemies, and beholde, thou hast blessed them nowe three times.

(Notes Reference) And Balak's anger was kindled against Balaam, and he (f) smote his hands together: and Balak said unto Balaam, I called thee to curse mine enemies, and, behold, thou hast altogether blessed [them] these three times.

(f) In token of anger.

(Num 24:11) Therefore nowe flee vnto thy place: I thought surely to promote thee vnto honour, but loe, the Lord hath kept thee backe from honour.

(Notes Reference) Therefore now flee thou to thy place: I thought to promote thee unto great honour; but, lo, the (g) LORD hath kept thee back from honour.

(g) Thus the wicked burden God when they cannot carry out their wicked enterprises.

(Num 24:12) Then Balaam answered Balak, Tolde I not also thy messengers, which thou sentest vnto me, saying,

(Num 24:13) If Balak would giue me his house ful of siluer and gold, I can not passe the commandement of the Lord, to doe either good or bad of mine owne minde? what the Lord shall commaund, the same will I speake.

(Num 24:14) And nowe behold, I goe vnto my people: come, I will aduertise thee what this people shall doe to thy folke in the later dayes.

(Notes Reference) And now, behold, I go unto my people: come [therefore, and] I will (h) advertise thee what this people shall do to thy people in the latter days.

(h) He gave also wicked counsel to cause the Israelites to sin, that God might forsake them, (Num 31:16).

(Num 24:15) And he vttered his parable, and sayd, Balaam the sonne of Beor hath sayde, and the man whose eyes were shut vp, hath sayd,

(Num 24:16) He hath said that heard the words of God, and hath the knowledge of the most High, and sawe the vision of the Almightie, and falling in a traunce had his eyes opened:

(Num 24:17) I shall see him, but not nowe: I shall behold him, but not neere: there shall come a starre of Iaakob, and a scepter shall rise of Israel, and shall smite the coastes of Moab, and destroy all the sonnes of Sheth.

(Notes Reference) I shall see him, but not now: I shall behold him, but not nigh: there shall come a (i) Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the (k) corners of Moab, and destroy all the children of (l) Sheth.

(i) Meaning Christ.

(k) That is, the princes.

(l) He shall subdue all that resist: for of Sheth came Noah, and of Noah all the world.

(Num 24:18) And Edom shalbe possessed, and Seir shall be a possession to their enemies: but Israel shall do valiantly.

(Num 24:19) He also that shall haue dominion shall bee of Iaakob, and shall destroy the remnant of the citie.

(Notes Reference) Out of Jacob shall come he that shall have dominion, and shall destroy him that remaineth of the (m) city.

(m) Of the Edomites.

(Num 24:20) And when he looked on Amalek, he vttered his parable, and sayd, Amalek was the first of the nations: but his latter ende shall come to destruction.

(Notes Reference) And when he looked on Amalek, he took up his parable, and said, Amalek [was] the (n) first of the nations; but his latter end [shall be] that he perish for ever.

(n) The Amalekites first made war against Israel, (Num 14:45).

(Num 24:21) And he looked on the Kenites, and vttered his parable, and sayde, Strong is thy dwelling place, and put thy nest in the rocke.

(Notes Reference) And he looked on the Kenites, and took up his parable, and said, Strong is thy dwellingplace, and thou (o) puttest thy nest in a rock.

(o) Make yourself as strong as you can.

(Num 24:22) Neuerthelesse, the Kenite shalbe spoyled vntill Asshur cary thee away captiue.

(Num 24:23) Againe he vttered his parable, and sayd, Alas, who shall liue when God doeth this?

(Notes Reference) And he took up his parable, and said, Alas, (p) who shall live when God doeth this!

(p) Some read, Oh who shall not perish when the enemy (that is, Antichrist) shall set himself up as God?

(Num 24:24) The ships also shall come from the coastes of Chittim, and subdue Asshur, and shall subdue Eber, and he also shall come to destruction.

(Notes Reference) And ships [shall come] from the coast of (q) Chittim, and shall afflict Asshur, and shall afflict Eber, and (r) he also shall perish for ever.

(q) The Grecians and Romans.

(r) Meaning, Eber, or the Jews for rebelling against God.

(Num 24:25) Then Balaam rose vp, and went and returned to his place: and Balak also went his way.

(Num 25:1) Nowe whiles Israel abode in Shittim, the people began to commit whoredome with the daughters of Moab:

(Notes Reference) And Israel abode in Shittim, and the people began to commit whoredom with the (a) daughters of Moab.

(a) With the women.

(Num 25:2) Which called the people vnto the sacrifice of their gods, and the people ate, and bowed downe to their gods.

(Num 25:3) And Israel coupled himselfe vnto Baal Peor: wherefore the wrath of the Lord was kindled against Israel:

(Notes Reference) And Israel (b) joined himself unto Baalpeor: and the anger of the LORD was kindled against Israel.

(b) Worshipped the idol of the Moabites, which was in the hill Peor.

(Num 25:4) And the Lord sayde vnto Moses, Take all the heades of the people, and hang them vp before the Lord against ye sunne, that the indignation of the Lords wrath may be turned from Israel.

(Notes Reference) And the LORD said unto Moses, Take all the heads of the people, and hang them up before the LORD (c) against the sun, that the fierce anger of the LORD may be turned away from Israel.

(c) Openly in the sight of all.

(Num 25:5) Then Moses sayd vnto the Iudges of Israel, Euery one slay his men that were ioyned vnto Baal Peor.

(Notes Reference) And Moses said unto the judges of Israel, Slay ye every one his (d) men that were joined unto Baalpeor.

(d) Let him execute those that are under his charge.

(Num 25:6) And behold, one of the children of Israel came and brought vnto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the Congregation of the children of Israel, who wept before the doore of the Tabernacle of the Congregation.

(Notes Reference) And, behold, one of the children of Israel came and brought unto his brethren a Midianitish woman in the sight of Moses, and in the sight of all the congregation of the children of Israel, (e) who [were] weeping [before] the door of the tabernacle of the congregation.

(e) Repenting that they had offended God.

(Num 25:7) And when Phinehas the sonne of Eleazar the sonne of Aaron the Priest sawe it, hee rose vp from the middes of the Congregation, and tooke a speare in his hand,

(Num 25:8) And followed ye man of Israel into the tent, and thrust them both through: to wit, the man of Israel, and the woman, through her belly: so the plague ceased from the children of Israel.

(Num 25:9) And there died in that plague, foure and twentie thousand.

(Num 25:10) Then the Lord spake vnto Moses, saying,

(Num 25:11) Phinehas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned mine anger away from the children of Israel, while hee was zealous for my sake among them: therefore I haue not consumed the children of Israel in my ielousie.

(Notes Reference) Phinehas, the son of Eleazar, the son of Aaron the priest, hath turned my wrath away from the children of Israel, while he (f) was zealous for my sake among them, that I consumed not the children of Israel in my jealousy.

(f) He was zealous to maintain my glory.

(Num 25:12) Wherefore say to him, Beholde, I giue vnto him my couenant of peace,

(Num 25:13) And he shall haue it, and his seede after him, euen the couenant of the priestes office for euer, because he was zealous for his God, and hath made an atonement for the children of Israel.

(Notes Reference) And he shall have it, and his seed after him, [even] the covenant of an everlasting priesthood; because he was zealous for his God, and made an (g) atonement for the children of Israel.

(g) He has pacified God's wrath.

(Num 25:14) And the name of the Israelite thus slayne, which was killed with the Midianitish woman, was Zimri the sonne of Salu, prince of the familie of the Simeonites.

(Num 25:15) And the name of the Midianitish woman, that was slayne, was Cozbi the daughter of Zur, who was head ouer the people of his fathers house in Midian.

(Num 25:16) Againe ye Lord spake vnto Moses, saying,

(Num 25:17) Vexe the Midianites, and smite them:

(Num 25:18) For they trouble you with their wiles, wherewith they haue beguiled you as concerning Peor, and as concerning their sister Cozbi ye daughter of a prince of Midian, which was slayne in the day of the plague because of Peor.

(Notes Reference) For they vex you with their (h) wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake.

(h) Causing you to commit both corporal and spiritual fornication by Balaam's counsel, (Num 31:16; Rev 2:14).

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Passage 2: Proverbs 17

(Pro 17:1) Better is a dry morsell, if peace be with it, then an house full of sacrifices with strife.

(Notes Reference) Better [is] a dry morsel, and quietness with it, than an house full of (a) sacrifices [with] strife.

(a) For where there were many sacrifices, there were many portions given to the people, with which they feasted.

(Pro 17:2) A discrete seruant shall haue rule ouer a lewde sonne, and hee shall deuide the heritage among the brethren.

(Notes Reference) A wise servant shall have rule over a son that causeth shame, and shall have part of the (b) inheritance among the brethren.

(b) That is, will be made governor over the children.

(Pro 17:3) As is the fining pot for siluer, and the fornace for golde, so the Lord trieth the heartes.

(Pro 17:4) The wicked giueth heed to false lippes, and a lyer hearkeneth to the naughtie tongue.

(Pro 17:5) Hee that mocketh the poore, reprocheth him, that made him: and he that reioyceth at destruction, shall not be vnpunished.

(Pro 17:6) Childres children are the crowne of the elders: and the glory of ye children are their fathers.

(Pro 17:7) Hie talke becommeth not a foole, much lesse a lying talke a prince.

(Pro 17:8) A rewarde is as a stone pleasant in the eyes of them that haue it: it prospereth, whithersoeuer it turneth.

(Notes Reference) A bribe [is as] a precious stone in the eyes of him that hath it: wherever it (c) turneth, it prospereth.

(c) The reward has great force to gain the hearts of men.

(Pro 17:9) Hee that couereth a transgression, seeketh loue: but hee that repeateth a matter, separateth the prince.

(Notes Reference) He that covereth a transgression seeketh love; but he that repeateth a matter separateth [very] (d) friends.

(d) He that admonishes the prince of his fault makes him his enemy.

(Pro 17:10) A reproofe entereth more into him that hath vnderstanding, then an hundreth stripes into a foole.

(Pro 17:11) A sedicious person seeketh onely euill, and a cruel messenger shall be sent against him.

(Notes Reference) An evil [man] seeketh only rebellion: therefore a cruel (e) messenger shall be sent against him.

(e) By the messenger is meant such means as God uses to punish the rebels.

(Pro 17:12) It is better for a man to meete a beare robbed of her whelpes, then a foole in his follie.

(Notes Reference) Let a bear robbed of her whelps meet a man, rather than (f) a fool in his folly.

(f) By which he means the wicked in his rage, who has no fear of God.

(Pro 17:13) He that rewardeth euil for good, euil shall not depart from his house.

(Pro 17:14) The beginning of strife is as one that openeth the waters: therefore or the contention be medled with, leaue off.

(Pro 17:15) He that iustifieth the wicked, and he that condemneth the iust, euen they both are abomination to the Lord.

(Pro 17:16) Wherefore is there a price in the hand of the foole to get wisdome, and he hath none heart?

(Notes Reference) Why [is there] a (g) price in the hand of a fool to get wisdom, seeing [he hath] no heart [to it]?

(g) What good does it do the wicked to be rich, seeing he does not set his mind to wisdom?

(Pro 17:17) A friende loueth at all times: and a brother is borne for aduersitie.

(Notes Reference) A friend loveth at all times, and a (h) brother is born for adversity.

(h) So that he is more than a friend, even a brother that helps in time of adversity.

(Pro 17:18) A man destitute of vnderstanding, toucheth the hande, and becommeth suretie for his neighbour.

(Notes Reference) A man void of understanding (i) striketh hands, [and] becometh surety in the presence of his friend.

(i) Read (Pro 6:1).

(Pro 17:19) He loueth transgression, that loueth strife: and he that exalteth his gate, seeketh destruction.

(Notes Reference) He loveth transgression that loveth strife: [and] he that exalteth his (k) gate seeketh destruction.

(k) Lifts up himself above his degree.

(Pro 17:20) The froward heart findeth no good: and he that hath a naughtie tongue, shall fall into euill.

(Pro 17:21) He that begetteth a foole, getteth himselfe sorow, and the father of a foole can haue no ioy.

(Pro 17:22) A ioyfull heart causeth good health: but a sorowfull minde dryeth the bones.

(Pro 17:23) A wicked man taketh a gift out of the bosome to wrest the wayes of iudgement.

(Notes Reference) A wicked [man] taketh a bribe out of the (l) bosom to pervert the ways of judgment.

(l) That is, secretly and out of the bosom of the rich.

(Pro 17:24) Wisdome is in the face of him that hath vnderstanding: but the eyes of a foole are in the corners of the world.

(Notes Reference) Wisdom [is] before him that hath understanding; but the eyes of a fool [are] in the (m) ends of the earth.

(m) That is, wander to and fro, and seek not after wisdom.

(Pro 17:25) A foolish sonne is a griefe vnto his father, and a heauines to her that bare him.

(Pro 17:26) Surely it is not good to condemne the iust, nor that ye princes should smite such for equitie.

(Notes Reference) Also to punish the just [is] not good, [nor] to strike princes (n) for equity.

(n) For their well doing.

(Pro 17:27) Hee that hath knowledge, spareth his wordes, and a man of vnderstanding is of an excellent spirit.

(Pro 17:28) Euen a foole (when he holdeth his peace) is counted wise, and hee that stoppeth his lips, prudent.

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Passage 3: Ephesians 5-6

(Eph 5:1) Bee yee therefore followers of God, as deare children,

(Eph 5:2) And walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs, to be an offering and a sacrifice of a sweete smellling sauour to God.

(Eph 5:3) But fornication, and all vncleannesse, or couetousnesse, let it not be once named among you, as it becommeth Saintes,

(Notes Reference) (1) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

(Eph 5:4) Neither filthinesse, neither foolish talking, neither iesting, which are things not comely, but rather giuing of thankes.

(Notes Reference) Neither filthiness, nor foolish talking, nor (a) jesting, which are not convenient: but rather giving of thanks.

(a) Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.

(Eph 5:5) For this ye know, that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ, and of God.

(Notes Reference) (2) For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an (b) idolater, hath any inheritance in the kingdom of Christ and of God.

(2) Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.

(b) A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.

(Eph 5:6) Let no man deceiue you with vaine wordes: for, for such thinges commeth the wrath of God vpon the children of disobedience.

(Eph 5:7) Be not therefore companions with them.

(Notes Reference) (3) Be not ye therefore partakers with them.

(3) Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.

(Eph 5:8) For ye were once darkenesse, but are nowe light in the Lord: walke as children of light,

(Notes Reference) For ye were sometimes darkness, but now [are ye] (c) light in the Lord: walk as children of light:

(c) The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.

(Eph 5:9) (For the fruit of the Spirit is in al goodnes, and righteousnes, and trueth)

(Notes Reference) (For the fruit of the (d) Spirit [is] in all goodness and righteousness and truth;)

(d) By whose power we are made light in the Lord.

(Eph 5:10) Approuing that which is pleasing to the Lord.

(Eph 5:11) And haue no fellowship with ye vnfruitfull works of darknes, but euen reproue them rather.

(Notes Reference) And have no fellowship with the unfruitful works of darkness, but rather (e) reprove [them].

(e) Make them open to all the world, by your good life.

(Eph 5:12) For it is shame euen to speake of the things which are done of them in secret.

(Eph 5:13) But all thinges when they are reproued of the light, are manifest: for it is light that maketh all things manifest.

(Eph 5:14) Wherefore hee sayeth, Awake thou that sleepest, and stande vp from the deade, and Christ shall giue thee light.

(Notes Reference) Wherefore (f) he saith, Awake thou that sleepest, and arise from the (g) dead, and Christ shall give thee light.

(f) The scripture, or God in the scripture.

(g) He speaks of the death of sin.

(Eph 5:15) Take heede therefore that yee walke circumspectly, not as fooles, but as wise,

(Notes Reference) (4) See then that ye walk circumspectly, not as fools, but as wise,

(4) The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.

(Eph 5:16) Redeeming ye season: for ye daies are euill.

(Notes Reference) (h) Redeeming the time, because the (i) days are evil.

(h) This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.

(i) The times are troublesome and severe.

(Eph 5:17) Wherefore, be ye not vnwise, but vnderstand what the will of the Lord is.

(Eph 5:18) And be not drunke with wine, wherein is excesse: but be fulfilled with the Spirit,

(Notes Reference) (5) And be not drunk with wine, wherein is (k) excess; but be filled with the Spirit;

(5) He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.

(k) Every type of disorder, together with every manner of filthiness and shamefulness.

(Eph 5:19) Speaking vnto your selues in psalmes, and hymnes, and spirituall songs, singing, and making melodie to the Lord in your hearts,

(Notes Reference) Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your (l) heart to the Lord;

(l) With an earnest affection of the heart, and not with the tongue only.

(Eph 5:20) Giuing thankes alwaies for all thinges vnto God euen the Father, in the Name of our Lord Iesus Christ,

(Eph 5:21) Submitting your selues one to another in the feare of God.

(Notes Reference) (6) Submitting yourselves one to another in the fear of God.

(6) A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.

(Eph 5:22) Wiues, submit your selues vnto your husbands, as vnto the Lord.

(Notes Reference) (7) Wives, submit yourselves unto your own husbands, (8) as unto the Lord.

(7) Now he descends to a family, dividing orderly all the parts of a family. And he says that the duty of wives consists in this, to be obedient to their husbands. (8) The first argument, for they cannot be disobedient to their husbands except by also resisting God, who is the author of this subjection.

(Eph 5:23) For the husband is the wiues head, euen as Christ is the head of the Church, and the same is the sauiour of his body.

(Notes Reference) (9) For the husband is the head of the wife, even as Christ is the head of the church: (10) and he is the saviour of the body.

(9) A declaration of the former saying: because God has made the man head of the woman in marriage, as Christ is the head of the Church.

(10) Another argument: because the good estate of the wife depends on the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church depends on Christ, although to a far greater degree.

(Eph 5:24) Therfore as the Church is in subiection to Christ, euen so let the wiues be to their husbands in euery thing.

(Notes Reference) (11) Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.

(11) The conclusion of the wives' duties towards their husbands.

(Eph 5:25) Husbands, loue your wiues, euen as Christ loued the Church, and gaue himselfe for it,

(Notes Reference) (12) Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

(12) The husbands duty towards their wives is to love them as themselves, of which love the love of Christ towards his Church is a graphic image.

(Eph 5:26) That hee might sanctifie it, and clense it by the washing of water through the worde,

(Notes Reference) (13) That he might (m) sanctify and cleanse it with the washing of water by the (n) word,

(13) Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.

(m) Make it holy.

(n) Through the promise of free justification and sanctification in Christ, received by faith.

(Eph 5:27) That hee might make it vnto him selfe a glorious Church, not hauing spot or wrinkle, or any such thing: but that it shoulde bee holy and without blame.

(Notes Reference) That he might present it to himself a glorious church, (o) not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

(o) The Church as it is considered in itself, will not be without wrinkle, before it come to the mark it aims at: for while it is in this life, it runs in a race. But if it is considered in Christ, it is clean and without wrinkle.

(Eph 5:28) So ought men to loue their wiues, as their owne bodies: he that loueth his wife, loueth him selfe.

(Notes Reference) (14) So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

(14) Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.

(Eph 5:29) For no man euer yet hated his owne flesh, but nourisheth and cherisheth it, euen as the Lord doeth the Church.

(Notes Reference) For no man ever yet hated his (p) own flesh; but nourisheth and cherisheth it, even as the Lord the church:

(p) His own body.

(Eph 5:30) For we are members of his bodie, of his flesh, and of his bones.

(Notes Reference) For we are members of his body, (q) of his flesh, and of his bones.

(q) He alludes to the making of the woman, which signifies our union with Christ, which is accomplished by faith, but is signified in the ordinance of the Lord's supper.

(Eph 5:31) For this cause shall a man leaue father and mother, and shall cleaue to his wife, and they twaine shalbe one flesh.

(Notes Reference) For this cause shall a man leave his father and mother, and shall (r) be joined unto his wife, and they two shall be one flesh.

(r) See Mat 19:5

(Eph 5:32) This is a great secrete, but I speake concerning Christ, and concerning the Church.

(Notes Reference) (15) This is a great mystery: but I speak concerning Christ and the church.

(15) That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.

(Eph 5:33) Therefore euery one of you, doe ye so: let euery one loue his wife, euen as himselfe, and let the wife see that shee feare her husband.

(Notes Reference) (16) Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.

(16) The conclusion both of the husband's duty toward his wife, and of the wife's toward her husband.

(Eph 6:1) Children, obey your parents in the Lord: for this is right.

(Notes Reference) Children, (1) obey your parents (2) in the (a) Lord: (3) for this is right.

(1) He comes to another part of a family, and shows that the duty of the children toward their parents consists in obedience to them. (2) The first argument: because God has so appointed. And upon this it follows also that children are obligated to obey their parents, that they may not swerve from the true worship of God.

(a) For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us. (3) The second argument: because this obedience is most just.

(Eph 6:2) Honour thy father and mother (which is the first commandement with promise)

(Notes Reference) (4) Honour thy father and mother; (5) (which is the first commandment with (b) promise;)

(4) A proof of the first argument. (5) The third argument taken of the profit that ensues from it: because the Lord gave this commandment among all the rest a special blessing.

(b) With a special promise: for otherwise the second commandment has a promise of mercy to a thousand generations, but that promise is general.

(Eph 6:3) That it may be well with thee, and that thou mayst liue long on earth.

(Eph 6:4) And ye, fathers, prouoke not your children to wrath: but bring them vp in instruction and information of the Lord.

(Notes Reference) (6) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and (c) admonition of the Lord.

(6) It is the duty of fathers to use their fatherly authority moderately and to God's glory.

(c) Such information and precepts which are taken out of God's book, and are holy and acceptable to him.

(Eph 6:5) Seruants, be obedient vnto them that are your masters, according to the flesh, with feare and trembling in singlenesse of your hearts as vnto Christ,

(Notes Reference) (7) Servants, be obedient to them that are [your] masters (8) according to the flesh, with (d) fear and trembling, in singleness of your heart, as unto Christ;

(7) Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters. (8) He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.

(d) With careful reverence: for slavish fear is not allowable, much less in Christian servants.

(Eph 6:6) Not with seruice to the eye, as men pleasers, but as the seruants of Christ, doing the will of God from the heart,

(Notes Reference) Not with eyeservice, as menpleasers; but as the servants of Christ, (9) doing the will of God from the heart;

(9) To cut off occasion of all pretences, he teaches us that it is God's will that some are either born or made servants, and therefore they must respect God's will although their service is ever so hard.

(Eph 6:7) With good will, seruing the Lord, and not men.

(Notes Reference) With good will doing service, as to the (e) Lord, and not to men:

(e) Being moved with a reverence for God, as though you served God himself.

(Eph 6:8) And knowe ye that whatsoeuer good thing any man doeth, that same shall he receiue of the Lord, whether he be bond or free.

(Notes Reference) (10) Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.

(10) Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of those that are free.

(Eph 6:9) And ye masters, doe the same things vnto them, putting away threatning: and know that euen your master also is in heauen, neither is there respect of person with him.

(Notes Reference) (11) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there (f) respect of persons with him.

(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.

(f) Either of freedom or bondage.

(Eph 6:10) Finally, my brethren, be strong in the Lord, and in the power of his might.

(Notes Reference) (12) Finally, my brethren, be strong in the Lord, and in the power of his might.

(12) He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.

(Eph 6:11) Put on the whole armour of God, that ye may be able to stand against the assaultes of the deuil.

(Eph 6:12) For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenesse of this worlde, against spirituall wickednesses, which are in ye hie places.

(Notes Reference) (13) For we wrestle not against flesh and (g) blood, but against (h) principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].

(13) Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.

(g) Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.

(h) He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.

(Eph 6:13) For this cause take vnto you the whole armour of God, that ye may be able to resist in the euill day, and hauing finished all things, stand fast.

(Notes Reference) (14) Wherefore take unto you the whole armour of God, that ye may be able to withstand in the (i) evil day, and having done all, to stand.

(14) He shows that these enemies are put to flight only with the armour of God, that is, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God. And that daily earnest prayer must be made for the health of the Church, and especially for the steadfast faithfulness of the true, godly, and valiant ministers of the word.

(i) See (Eph 5:16).

(Eph 6:14) Stand therefore, and your loynes girded about with veritie, and hauing on the brest plate of righteousnesse,

(Eph 6:15) And your feete shod with the preparation of the Gospel of peace.

(Notes Reference) And your feet shod with the (k) preparation of the gospel of peace;

(k) The preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, because, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on bravely, in that you know by the doctrine of the Gospel, that we are travelling to God who is at peace with us.

(Eph 6:16) Aboue all, take the shielde of faith, wherewith ye may quench all the fierie dartes of the wicked,

(Eph 6:17) And take the helmet of saluation, and the sword of the Spirit, which is the worde of God.

(Eph 6:18) And pray alwayes with all maner prayer and supplication in the Spirit: and watch thereunto with all perseuerance and supplication for al Saints,

(Notes Reference) Praying always with all prayer and supplication in the (l) Spirit, and watching thereunto with all perseverance and supplication for all saints;

(l) That holy prayers may proceed from the Holy Spirit.

(Eph 6:19) And for me, that vtterance may be giuen vnto me, that I may open my mouth boldly to publish the secret of the Gospel,

(Eph 6:20) Whereof I am the ambassadour in bonds, that therein I may speake boldely, as I ought to speake.

(Eph 6:21) But that ye may also know mine affaires, and what I doe, Tychicus my deare brother and faithfull minister in the Lord, shall shewe you of all things,

(Notes Reference) (15) But that ye also may know my affairs, [and] how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

(15) A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.

(Eph 6:22) Whom I haue sent vnto you for the same purpose, that ye might knowe mine affaires, and that he might comfort your hearts.

(Eph 6:23) Peace be with the brethren, and loue with faith from God the Father, and from the Lord Iesus Christ.

(Eph 6:24) Grace be with all them which loue our Lord Iesus Christ, to their immortalitie, Amen. [Written from Rome vnto the Ephesians, and sent by Tychicus.]

(Notes Reference) Grace [be] with all them that love our Lord Jesus Christ (m) in sincerity. Amen. "[To [the] Ephesians written from Rome, by Tychicus.]"

(m) Or to immortality, to life everlasting.