Read Scripture In A Year: April 8

(Num 26:1) And so after the plague, the Lord spake vnto Moses, and to Eleazar the sonne of Aaron the Priest, saying,

(Notes Reference) And it came to pass after the (a) plague, that the LORD spake unto Moses and unto Eleazar the son of Aaron the priest, saying,

(a) Which came because of their whoredom and idolatry.

(Num 26:2) Take the nomber of all the Congregation of the children of Israel from twentie yeere olde and aboue throughout their fathers houses, all that go forth to warre in Israel.

(Num 26:3) So Moses and Eleazar the Priest spake vnto them in the plaine of Moab, by Iorden towarde Iericho, saying,

(Notes Reference) And Moses and Eleazar the priest spake with them in the plains of Moab by Jordan (b) [near] Jericho, saying,

(b) Where the river is near to Jericho.

(Num 26:4) From twentie yeere olde and aboue ye shall nomber the people, as the Lord had commanded Moses, and the childre of Israel, when they came out of the land of Egypt.

(Num 26:5) Reuben the first borne of Israel: the children of Reube were: Hanoch, of whom came the familie of the Hanochites, and of Pallu the familie of the Palluites:

(Num 26:6) Of Hesron, the familie of the Hesronites: of Carmi, the familie of the Carmites.

(Num 26:7) These are the families of the Reubenites: and they were in nomber three and fourtie thousand, seuen hundreth and thirtie.

(Num 26:8) And the sonnes of Pallu, Eliab:

(Num 26:9) And the sonnes of Eliab, Nemuel, and Dathan, and Abiram: this Dathan and Abiram were famous in the Congregation, and stroue against Moses and against Aaron in the assemblie of Korah, when they stroue against the Lord.

(Notes Reference) And the sons of Eliab; Nemuel, and Dathan, and Abiram. This [is that] Dathan and Abiram, [which were] famous in the congregation, who strove against Moses and against Aaron in the (c) company of Korah, when they strove against the LORD:

(Num 26:10) And the earth opened her mouth, and swalowed them vp with Korah, when the Congregation died, what time the fire consumed, two hundreth and fiftie men, who were for a signe.

(Notes Reference) And the earth opened her mouth, and swallowed them up together with Korah, when that company died, what time the fire devoured two hundred and fifty men: and they (d) became a sign.

(d) That is, as an example that others should not complain and rebel against God's ministers.

(Num 26:11) Notwithstanding, all the sonnes of Korah dyed not.

(Num 26:12) And the children of Simeon after their families were: Nemuel, of whom came the familie of the Nemuelites: of Iamin, the familie of the Iaminites: of Iachin, the familie of the Iachinites:

(Num 26:13) Of Zerah, the familie of the Zarhites: of Shaul, the familie of the Shaulites.

(Num 26:14) These are the families of the Simeonites: two and twentie thousand and two hundreth.

(Num 26:15) The sonnes of Gad after their families were: Zephon, of whome came ye familie of the Zephonites: of Haggi, the familie of the Haggites: of Shuni, the familie of the Shunites:

(Num 26:16) Of Ozni, the familie of the Oznites: of Eri, the familie of the Erites:

(Num 26:17) Of Arod, the familie of the Arodites: of Areli, the familie of the Arelites.

(Num 26:18) These are the families of the sonnes of Gad, according to their nombers, fourtie thousand and fiue hundreth.

(Num 26:19) The sonnes of Iudah, Er and Onan: but Er and Onan died in the land of Canaan.

(Notes Reference) The sons of Judah [were] Er and Onan: and Er and Onan died in the land of (e) Canaan.

(e) Before Jacob went into Egypt, (Gen 38:3, Gen 38:7, Gen 38:10, Gen 46:12).

(Num 26:20) So were the sonnes of Iudah after their families: of Shelah came the familie of ye Shelanites: of Pharez, the familie of the Pharzites, of Zerah, the familie of the Zarhites.

(Num 26:21) And the sonnes of Pharez were: of Hesron, the familie of the Hesronites: of Hamul, the familie of the Hamulites.

(Num 26:22) These are the families of Iudah, after their nombers, seuentie and sixe thousande and fiue hundreth.

(Num 26:23) The sonnes of Issachar, after their families were: Tola, of whom came the familie of the Tolaites: of Pua, the familie of the Punites:

(Num 26:24) Of Iashub the familie of the Iashubites: of Shimron, the familie of the Shimronites.

(Num 26:25) These are the families of Issachar, after their nombers, threescore and foure thousand and three hundreth.

(Num 26:26) The sonnes of Zebulun, after their families were: of Sered, the familie of the Sardites: of Elon, the familie of the Elonites: of Iahleel, the familie of the Iahleelites.

(Num 26:27) These are the families of the Zebulunites, after their nombers, three score thousande and fiue hundreth.

(Num 26:28) The sonnes of Ioseph, after their families were Manasseh and Ephraim.

(Num 26:29) The sonnes of Manasseh were: of Machir, the familie of the Machirites: and Machir begate Gilead: of Gilead came the familie of the Gileadites.

(Num 26:30) These are the sonnes of Gilead: of Iezer, the familie of the Iezerites: of Helek, the familie of the Helekites.

(Num 26:31) Of Asriel, the familie of the Asrielites: of Shechem, the familie of Shichmites.

(Num 26:32) Of Shemida, the familie of the Shemidaites: of Hepher, the familie of the Hepherites.

(Num 26:33) And Zelophehad the sonne of Hepher had no sonnes, but daughters: and the names of the daughters of Zelophehad were Mahlah, and Noah, Hoglah, Milcah and Tirzah.

(Num 26:34) These are the families of Manasseh, and the nomber of them, two and fiftie thousand and seuen hundreth.

(Num 26:35) These are the sonnes of Ephraim after their families: of Shuthelah came the familie of the Shuthalhites: of Becher, the familie of the Bachrites: of Tahan, the familie of the Tahanites.

(Num 26:36) And these are the sonnes of Shuthelah: of Eran the familie of the Eranites.

(Num 26:37) These are the families of the sonnes of Ephraim after their nombers, two and thirtie thousand and fiue hundreth. these are the sonnes of Ioseph after their families.

(Num 26:38) These are the sonnes of Beniamin after their families: of Bela came the familie of the Belaites: of Ashbel, the familie of the Ashbelites: of Ahiram, the familie of the Ahiramites:

(Num 26:39) Of Shupham, the familie of the Suphamites: of Hupham, the familie of the Huphamites.

(Num 26:40) And the sonnes of Bela were Ard and Naaman: of Ard came the familie of the Ardites, of Naaman, the familie of the Naamites.

(Num 26:41) These are the sonnes of Beniamin after their families, and their nombers, fiue and fourtie thousand and sixe hundreth.

(Num 26:42) These are the sonnes of Dan after their families: of Shuham came the familie of the Shuhamites: these are the families of Dan after their housholdes.

(Num 26:43) All the families of the Shuhamites were after their nombers, threescore and foure thousand, and foure hundreth.

(Num 26:44) The sonnes of Asher after their families were: of Iimnah, the familie of the Iimnites: of Isui, the familie of the Isuites: of Beriah, the familie of the Berijtes.

(Num 26:45) The sonnes of Beriah were, of Heber the familie of the Heberites: of Malchiel, the familie of the Malchielites.

(Num 26:46) And the name of the daughter of Asher was Sarah.

(Num 26:47) These are the families of the sonnes of Asher after their nombers, three and fifty thousand and foure hundreth.

(Num 26:48) The sonnes of Naphtali, after their families were: of Iahzeel, the families of the Iahzeelites: of Guni, the familie of the Gunites.

(Num 26:49) Of Iezer, the familie of the Izrites: of Shillem, the familie of the Shillemites.

(Num 26:50) These are the families of Naphtali according to their housholdes, and their nomber, fiue and fourtie thousande and foure hundreth.

(Num 26:51) These are the nombers of the children of Israel: sixe hundreth and one thousand, seuen hundreth and thirtie.

(Notes Reference) These [were] the (f) numbered of the children of Israel, six hundred thousand and a thousand seven hundred and thirty.

(f) This is the third time that they are numbered.

(Num 26:52) And the Lord spake vnto Moses, saying,

(Num 26:53) Vnto these the land shalbe deuided for an inheritance, according to the nomber of names.

(Num 26:54) To many thou shalt giue the more inheritance, and to fewe thou shalt giue lesse inheritance: to euery one according to his nomber shalbe giuen his inheritance.

(Num 26:55) Notwithstanding, the land shalbe deuided by lot: according to the names of the tribes of their fathers they shall inherite:

(Num 26:56) According to the lot shall the possession thereof be deuided betweene many and fewe.

(Num 26:57) These also are the nobers of ye Leuites, after their families: of Gershon came ye familie of the Gershonites: of Kohath, ye familie of the Kohathites: of Merari, the familie of the Merarites.

(Num 26:58) These are the families of Leui, the familie of the Libnites: the familie of the Hebronites: the familie of the Mahlites: the familie of the Mushites: the familie of the Korhites: and Kohath begate Amram.

(Num 26:59) And Amrams wife was called Iochebed the daughter of Leui, which was borne vnto Leui in Egypt: and she bare vnto Amram Aaron, and Moses, and Miriam their sister.

(Num 26:60) And vnto Aaron were borne Nadab, and Abihu, Eleazar, and Ithamar.

(Num 26:61) And Nadab and Abihu dyed, because they offred strange fire before the Lord.

(Num 26:62) And their nombers were three and twentie thousand, all males from a moneth old and aboue: for they were not nombred among the children of Israel, because there was none inheritance giuen them among the children of Israel.

(Num 26:63) These are the nombers of Moses and Eleazar the Priest which nombred the children of Israel in the plaine of Moab, neere Iorden, towarde Iericho.

(Num 26:64) And among these there was not a man of them, whome Moses and Aaron the Priest nobred, when they tolde the children of Israel in the wildernes of Sinai.

(Notes Reference) But among these there was not a man of them (g) whom Moses and Aaron the priest numbered, when they numbered the children of Israel in the wilderness of Sinai.

(g) In which appears the great power of God, that so wonderfully increased his people.

(Num 26:65) For the Lord said of them, They shall die in the wildernes: so there was not left a man of them, saue Caleb the sonne of Iephunneh, and Ioshua the sonne of Nun.

Passage 2: Proverbs 18

(Pro 18:1) For the desire thereof hee will separate himselfe to seeke it, and occupie himselfe in all wisdome.

(Notes Reference) Through desire a man, having (a) separated himself, seeketh [and] intermeddleth with all wisdom.

(a) He who loves wisdom will separate himself from all impediments, and give himself wholly to seek it.

(Pro 18:2) A foole hath no delite in vnderstanding: but that his heart may be discouered.

(Notes Reference) A fool hath no delight in understanding, but that his heart may (b) reveal itself.

(b) That is, that he may talk licentiously of whatever comes to mind.

(Pro 18:3) When the wicked commeth, then commeth contempt, and with the vile man reproch.

(Notes Reference) When the wicked cometh, [then] cometh also (c) contempt, and with ignominy reproach.

(Pro 18:4) The words of a mans mouth are like deepe waters, and the welspring of wisdome is like a flowing riuer.

(Notes Reference) The words of a man's mouth [are as] deep (d) waters, [and] the wellspring of wisdom [as] a flowing brook.

(d) Which can never be drawn empty, but always bring profit.

(Pro 18:5) It is not good to accept the person of the wicked, to cause ye righteous to fall in iudgement.

(Notes Reference) [It is] not good to (e) accept the person of the wicked, to overthrow the righteous in judgment.

(e) That is, to favour him and support him.

(Pro 18:6) A fooles lips come with strife, and his mouth calleth for stripes.

(Pro 18:7) A fooles mouth is his owne destruction, and his lips are a snare for his soule.

(Pro 18:8) The wordes of a tale bearer are as flatterings, and they goe downe into the bowels of the belly.

(Notes Reference) The words of a talebearer [are] as wounds, and they go down into the (f) innermost parts of the belly.

(f) They are soon believed and enter most deeply.

(Pro 18:9) He also that is slouthfull in his worke, is euen the brother of him that is a great waster.

(Pro 18:10) The Name of the Lord is a strong tower: the righteous runneth vnto it, and is exalted.

(Notes Reference) The name of the LORD [is] a strong tower: the righteous runneth (g) into it, and is safe.

(g) He shows the refuge of the godly against all trouble.

(Pro 18:11) The rich mans riches are his strong citie: and as an hie wall in his imagination.

(Pro 18:12) Before destruction the heart of a man is hautie, and before glory goeth lowlines.

(Pro 18:13) He that answereth a matter before hee heare it, it is folly and shame vnto him.

(Pro 18:14) The spirit of a man will susteine his infirmitie: but a wounded spirit who can beare it?

(Notes Reference) The spirit of a man will sustain his infirmity; but (h) a wounded spirit who can bear?

(h) The mind can well bear the infirmity of the body, but when the spirit is wounded, it is hard to sustain.

(Pro 18:15) A wise heart getteth knowledge, and the eare of the wise seeketh learning.

(Pro 18:16) A mans gift enlargeth him, and leadeth him before great men.

(Notes Reference) A man's gift (i) maketh room for him, and bringeth him before great men.

(i) Gets him liberty to speak, and the favour of them that are esteemed.

(Pro 18:17) He that is first in his owne cause, is iust: then commeth his neighbour, and maketh inquirie of him.

(Notes Reference) (k) [He that is] first in his own cause [seemeth] just; but his neighbour cometh and searcheth him.

(k) He who speaks first, is best heard from the wicked judge, but when his adversary enquires out the matter it turns to his shame.

(Pro 18:18) The lot causeth contentions to cease, and maketh a partition among the mightie.

(Notes Reference) The lot (l) causeth contentions to cease, and (m) parteth between the mighty.

(l) If a controversy cannot otherwise be decided, it is best to cast lots to know whose the thing will be.

(m) Appeases their controversy, who are so stout that they cannot otherwise be pacified.

(Pro 18:19) A brother offended is harder to winne then a strong citie, and their contentions are like the barre of a palace.

(Notes Reference) A brother offended [is harder to be won] than a strong city: and [their] contentions [are] like the (n) bars of a castle.

(n) Which for the strength of it will not bow or yield.

(Pro 18:20) With the fruite of a mans mouth shall his belly be satisfied, and with the increase of his lips shall he be filled.

(Pro 18:21) Death and life are in the power of ye tongue, and they that loue it, shall eate the fruite thereof.

(Notes Reference) Death and life [are] in the power of the tongue: and they that (o) love it shall eat the fruit of it.

(o) By the using the tongue well or evil, comes the fruit of it either good or bad.

(Pro 18:22) He that findeth a wife, findeth a good thing, and receiueth fauour of the Lord.

(Notes Reference) [Whoever] findeth a (p) wife findeth a good [thing], and obtaineth favour from the LORD.

Passage 3: Philippians 1-2

(Phi 1:1) Paul and Timotheus the seruants of IESVS CHRIST, to all the Saintes in Christ Iesus which are at Philippi, with the Bishops, and Deacons:

(Notes Reference) Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:

(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.

(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.

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

(Phi 1:3) I thanke my God, hauing you in perfect memorie,

(Phi 1:4) (Alwayes in all my praiers for all you, praying with gladnesse)

(Phi 1:5) Because of the fellowship which ye haue in the Gospel, from the first day vnto nowe.

(Notes Reference) For your (b) fellowship in the gospel from the (c) first day until now;

(b) Because you also are made partakers of the Gospel.

(Phi 1:6) And I am persuaded of this same thing, that he that hath begunne this good worke in you, wil perfourme it vntill the day of Iesus Christ,

(Notes Reference) Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the (d) day of Jesus Christ:

(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

(Phi 1:7) As it becommeth me so to iudge of you all, because I haue you in remembrance that both in my bands, and in my defence, and confirmation of the Gospell you all were partakers of my grace.

(Notes Reference) Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my (e) bonds, and in the defence and confirmation of the gospel, ye all are partakers of my (f) grace.

(e) A true proof of a true knitting together with Christ.

(f) He calls his bonds "grace", as though he had received some singular benefit.

(Phi 1:8) For God is my recorde, howe I long after you all from the very heart roote in Iesus Christ.

(Notes Reference) (2) For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.

(Phi 1:9) And this I pray, that your loue may abound, yet more and more in knowledge, and in all iudgement,

(Notes Reference) (3) And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;

(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.

(Phi 1:10) That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,

(Phi 1:11) Filled with the fruites of righteousnesse, which are by Iesus Christ vnto the glorie and praise of God.

(Notes Reference) Being filled with the (g) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.

(Phi 1:12) I would ye vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell,

(Notes Reference) (4) But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;

(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.

(Phi 1:13) So that my bandes in Christ are famous throughout all the iudgement hall, and in all other places,

(Notes Reference) So that my bonds (h) in Christ are manifest in all the (i) palace, and in all other [places];

(h) For Christ's sake.

(i) In the emperor's court.

(Phi 1:14) In so much that many of the brethren in the Lord are boldened through my bandes, and dare more frankely speake the word.

(Notes Reference) And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the (k) word without fear.

(k) The Gospel is called the word, to set forth the excellence of it.

(Phi 1:15) Some preache. Christ euen through enuie and strife, and some also of good will.

(Phi 1:16) The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.

(Notes Reference) The one preach Christ of contention, not (l) sincerely, supposing to add affliction to my bonds:

(l) Not with a pure mind: for otherwise their doctrine was pure.

(Phi 1:17) But the others of loue, knowing that I am set for the defence of the Gospell.

(Phi 1:18) What then? yet Christ is preached all maner wayes, whether it be vnder a pretence, or syncerely: and I therein ioye: yea and will ioye.

(Notes Reference) (5) What then? notwithstanding, every way, whether in (m) pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.

(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.

(Phi 1:19) For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,

(Phi 1:20) As I feruently looke for, and hope, that in nothing I shalbe ashamed, but that with all confidence, as alwayes, so nowe Christ shalbe magnified in my body, whether it be by life or by death.

(Notes Reference) (6) According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.

(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.

(Phi 1:21) For Christ is to me both in life, and in death aduantage.

(Phi 1:22) And whether to liue in the flesh were profitable for me, and what to chuse I knowe not.

(Notes Reference) (7) But if I live in the (n) flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.

(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.

(n) To live in this mortal body.

(Phi 1:23) For I am distressed betweene both, desiring to be loosed and to be with Christ, which is best of all.

(Phi 1:24) Neuerthelesse, to abide in the flesh, is more needefull for you.

(Phi 1:25) And this am I sure of, that I shall abide, and with you all continue, for your furtherance and ioy of your faith,

(Phi 1:26) That ye may more aboundantly reioyce in IESVS CHRIST for me, by my comming to you againe.

(Phi 1:27) Onely let your conuersation be, as it becommeth the Gospel of Christ, that whether I come and see you, or els be absent, I may heare of your matters that ye continue in one Spirit, and in one mind, fighting together through the faith of the Gospel.

(Notes Reference) (8) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye (o) stand fast in one spirit, with one mind striving together for the faith of the gospel;

(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.

(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.

(Phi 1:28) And in nothing feare your aduersaries, which is to them a token of perdition, and to you of saluation, and that of God.

(Notes Reference) (9) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.

(Phi 1:29) For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake,

(Notes Reference) (10) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

(10) He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.

(Phi 1:30) Hauing the same fight, which ye sawe in me, and nowe heare to be in me.

(Notes Reference) (11) Having the same conflict which ye saw in me, and now hear [to be] in me.

(11) Now he shows for what purpose he made mention of his afflictions.

(Phi 2:1) If there be therfore any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any compassion and mercie,

(Notes Reference) If (1) [there be] therefore any consolation in (a) Christ, if any comfort of love, if any fellowship of the Spirit, if any (b) bowels and mercies,

(1) A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another.

(a) Any Christian comfort.

(b) If any seeking of inward love.

(Phi 2:2) Fulfill my ioye, that ye be like minded, hauing the same loue, being of one accorde, and of one iudgement,

(Notes Reference) Fulfil ye my joy, that ye be likeminded, having the (c) same love, [being] of one accord, of one mind.

(Phi 2:3) That nothing be done through contention or vaine glory, but that in meekenesse of minde euery man esteeme other better then himselfe.

(Phi 2:4) Looke not euery man on his owne things, but euery man also on the things of other men.

(Phi 2:5) Let the same minde be in you that was euen in Christ Iesus,

(Notes Reference) (2) Let this mind be in you, which was also in Christ Jesus:

(2) He sets before them a most perfect example of all modesty and sweet conduct, Christ Jesus, whom we ought to follow with all our might: who abased himself so much for our sakes, although he is above all, that he took upon himself the form of a servant, that is, our flesh, willingly subject to all weaknesses, even to the death of the cross.

(Phi 2:6) Who being in ye forme of God, thought it no robberie to be equall with God:

(Notes Reference) Who, being in the (d) form of God, (e) thought it not robbery to be (f) equal with God:

(d) Such as God himself is, and therefore God, for there is no one in all parts equal to God but God himself.

(e) Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty fit for God: yet he chose rather to debase himself.

(f) If the Son is equal with the Father, then is there of necessity an equality, which Arrius that heretic denies: and if the Son is compared to the Father, then is there a distinction of persons, which Sabellius that heretic denies.

(Phi 2:7) But he made himself of no reputation, and tooke on him ye forme of a seruant, and was made like vnto men, and was founde in shape as a man.

(Notes Reference) But made himself of (g) no reputation, and took upon him the (h) form of a servant, and was made in the likeness of men:

(g) He brought himself from all things, as it were to nothing.

(h) By taking our manhood upon him.

(Phi 2:8) He humbled himselfe, and became obedient vnto the death, euen the death of the Crosse.

(Phi 2:9) Wherefore God hath also highly exalted him, and giuen him a Name aboue euery name,

(Notes Reference) (3) Wherefore God also hath highly exalted him, and given him a (i) name which is above every name:

(3) He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory.

(i) Dignity and high distinction, and that which accompanies it.

(Phi 2:10) That at the Name of Iesus shoulde euery knee bowe, both of things in heauen, and things in earth, and things vnder the earth,

(Notes Reference) That at the name of Jesus (k) every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;

(k) All creatures will at length be subject to Christ.

(Phi 2:11) And that euery tongue shoulde confesse that Iesus Christ is the Lord, vnto the glory of God the Father.

(Notes Reference) And [that] (l) every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.

(l) Every nation.

(Phi 2:12) Wherefore my beloued, as ye haue alwayes obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your owne saluation with feare and trembling.

(Notes Reference) (4) Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, (m) work out your own salvation with fear and trembling.

(4) The conclusion: we must go on to salvation with humility and submission by the way of our vocation.

(m) He is said to make an end of his salvation who runs in the race of righteousness.

(Phi 2:13) For it is God which worketh in you, both the will and the deede, euen of his good pleasure.

(Notes Reference) (5) For it is God which worketh in you both (n) to will and to do of [his] good pleasure.

(5) A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.

(n) The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.

(Phi 2:14) Do all things without murmuring and reasonings,

(Notes Reference) (6) Do all things without murmurings and disputings:

(6) He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.

(Phi 2:15) That ye may be blamelesse, and pure, and the sonnes of God without rebuke in the middes of a naughtie and crooked nation, among whom yee shine as lights in the world,

(Notes Reference) (7) That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

(7) To be short, he requires a life without fault, and pure, so that being enlightened with the word of God, they may shine in the darkness of this world.

(Phi 2:16) Holding forth the worde of life, that I may reioyce in the day of Christ, that I haue not runne in vaine, neither haue laboured in vaine.

(Notes Reference) Holding forth the (o) word of life; (8) that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

(o) The Gospel is called the word of life, because of the effects which it produces. (8) Again he urges them forward, setting before them his true apostolic care that he had for them: in addition comforting them to the end that they should not be sorry for the greatness of his afflictions, no, not even if he should die to make perfect their sacrifice with his blood, as it were with a drink offering.

(Phi 2:17) Yea, and though I bee offered vp vpon the sacrifice, and seruice of your faith, I am glad, and reioyce with you all.

(Notes Reference) Yea, and if I be offered upon the (p) sacrifice and service of your faith, I joy, and rejoice with you all.

(p) As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.

(Phi 2:18) For the same cause also be ye glad, and reioyce with me.

(Phi 2:19) And I trust in the Lord Iesus, to sende Timotheus shortly vnto you, that I also may be of good comfort, when I knowe your state.

(Notes Reference) (9) But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of (q) good comfort, when I know your state.

(9) Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.

(q) May be confirmed in the joy of my mind.

(Phi 2:20) For I haue no man like minded, who will faithfully care for your matters.

(Phi 2:21) For all seeke their owne, and not that which is Iesus Christes.

(Notes Reference) For (r) all seek their own, not the things which are Jesus Christ's.

(r) The most part.

(Phi 2:22) But yee knowe the proofe of him, that as a sonne with the father, hee hath serued with me in the Gospel.

(Phi 2:23) Him therefore I hope to send assoone as I knowe howe it will goe with me,

(Phi 2:24) And trust in the Lord, that I also my selfe shall come shortly.

(Phi 2:25) But I supposed it necessarie to sende my brother Epaphroditus vnto you, my companion in labour, and fellowe souldier, euen your messenger, and he that ministred vnto me such things as I wanted.

(Phi 2:26) For he longed after all you, and was full of heauinesse, because yee had heard that hee had beene sicke.

(Phi 2:27) And no doubt he was sicke, very neere vnto death: but God had mercie on him, and not on him onely, but on me also, least I should haue sorowe vpon sorowe.

(Phi 2:28) I sent him therefore the more diligently, that when yee shoulde see him againe, yee might reioyce, and I might be the lesse sorowfull.

(Phi 2:29) Receiue him therefore in the Lord with all gladnesse, and make much of such:

(Phi 2:30) Because that for the woorke of Christ he was neere vnto death, and regarded not his life, to fulfill that seruice which was lacking on your part towarde me.

(Notes Reference) Because for the (s) work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

(s) He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.