Read Scripture In A Year: April 9

Passage 1: Numbers 27

(Num 27:1) Then came the daughters of Zelophehad, the sonne of Hepher, the sonne of Gilead, the sonne of Machir, the sonne of Manasseh, of the familie of Manasseh, the sonne of Ioseph (and the names of his daughters were these, Mahlah, Noah and Hoglah, and Milcah, and Tirzah)

(Num 27:2) And stoode before Moses, and before Eleazar the Priest, and before the Princes, and all the assemblie, at the doore of the Tabernacle of the Congregation, saying,

(Num 27:3) Our father dyed in the wildernes, and he was not among the assemblie of them that were assembled against the Lord in the companie of Korah, but died in his sinne, and had no sonnes.

(Notes Reference) Our father died in the wilderness, and he was not in the company of them that gathered themselves together against the LORD in the company of Korah; but died in his own (a) sin, and had no sons.

(a) According as all men die, for as much as they are sinners.

(Num 27:4) Wherefore should the name of our father be taken away from among his familie, because he hath no sonne? giue vs a possession among the brethren of our father.

(Num 27:5) Then Moses brought their cause before the Lord.

(Notes Reference) And Moses brought their (b) cause before the LORD.

(b) That is, their matter to be judged, to know what he should determine, as he did all hard matters.

(Num 27:6) And the Lord spake vnto Moses, saying,

(Num 27:7) The daughters of Zelophehad speake right: thou shalt giue them a possession to inherite among their fathers brethren, and shalt turne the inheritance of their father vnto them.

(Num 27:8) Also thou shalt speake vnto the children of Israel, saying, If a man die and haue no sonne, then ye shall turne his inheritaunce vnto his daughter.

(Num 27:9) And if he haue no daughter, ye shall giue his inheritance vnto his brethren.

(Num 27:10) And if he haue no brethren, ye shall giue his inheritance vnto his fathers brethren.

(Num 27:11) And if his father haue no brethren, ye shall giue his inheritance vnto his next kinsman of his familie, and he shall possesse it: and this shall be vnto the children of Israel a law of iudgement, as the Lord hath commanded Moses.

(Notes Reference) And if his father have no brethren, then ye shall give his inheritance unto his kinsman that is next to him of his family, and he shall possess it: and it shall be unto the children of Israel a statute of (c) judgment, as the LORD commanded Moses.

(Num 27:12) Againe the Lord said vnto Moses, Go vp into this mount of Abarim, and behold ye lande which I haue giuen vnto the children of Israel.

(Num 27:13) And when thou hast seene it, thou shalt be gathered vnto thy people also, as Aaron thy brother was gathered.

(Num 27:14) For ye were disobedient vnto my worde in the desert of Zin, in the strife of the assemblie, to sanctifie me in the waters before their eyes. That is the water of Meribah in Kadesh in the wildernesse of Zin.

(Num 27:15) Then Moses spake vnto the Lord, saying,

(Num 27:16) Let the Lord God of the spirits of all flesh appoint a man ouer the Congregation,

(Notes Reference) Let the LORD, the God of the (d) spirits of all flesh, set a man over the congregation,

(d) Who as he has created, so he governs the hearts of all men.

(Num 27:17) Who may goe out and in before them, and leade them out and in, that the Congregation of the Lord be not as sheepe, which haue not a shepheard.

(Notes Reference) Which may (e) go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the LORD be not as sheep which have no shepherd.

(e) That is, govern them and do his duty, as in (2Ch 1:10).

(Num 27:18) And the Lord said vnto Moses, Take thee Ioshua the sonne of Nun, in whom is the Spirite, and put thine handes vpon him,

(Notes Reference) And the LORD said unto Moses, Take thee Joshua the son of Nun, a man in whom [is] the spirit, and (f) lay thine hand upon him;

(f) And so appoint him governor.

(Num 27:19) And set him before Eleazar the Priest, and before all the Congregation, and giue him a charge in their sight.

(Num 27:20) And giue him of thy glory, that all the Congregation of ye children of Israel may obey.

(Notes Reference) And thou shalt (g) put [some] of thine honour upon him, that all the congregation of the children of Israel may be obedient.

(g) Commend him to the people as suitable for the office and appointed by God.

(Num 27:21) And he shall stande before Eleazar the Priest, who shall aske counsell for him by the iudgement of Vrim before the Lord: at his worde they shall goe out, and at his worde they shall come in, both he, and all the children of Israel with him and all the Congregation.

(Notes Reference) And he shall stand before Eleazar the priest, who shall ask [counsel] for him after the (h) judgment of Urim before the LORD: at his word shall they go out, and at his word they shall come in, [both] he, and all the children of Israel with him, even all the congregation.

(h) According to his office: signifying that the civil magistrate could execute nothing but that which he knew to be the will of God.

(Num 27:22) So Moses did as the Lord had commanded him, and he tooke Ioshua, and set him before Eleazar the Priest, and before all the Congregation.

(Num 27:23) Then he put his handes vpon him, and gaue him a charge, as the Lord had spoken by the hand of Moses.

(Notes Reference) And he laid his hands upon him, and gave him a (i) charge, as the LORD commanded by the hand of Moses.

(i) How he should govern himself in his office.

Passage 2: Proverbs 19

(p) He who is joined with a virtuous woman in marriage is blessed by the Lord, as in (Pro 19:14).

(Pro 18:23) The poore speaketh with prayers: but the rich answereth roughly.

(Pro 18:24) A man that hath friends, ought to shew him selfe friendly: for a friend is neerer then a brother.

(Notes Reference) A man [that hath] friends must show himself friendly: and there is a friend [that] sticketh closer (q) than a brother.

(q) That is, often such are found who are more ready to do pleasure, than he that is more bound by duty.

(Pro 19:1) Better is the poore that walketh in his vprightnes, then he that abuseth his lips, and is a foole.

(Pro 19:2) For without knowledge the minde is not good, and he that hasteth with his feete, sinneth.

(Pro 19:3) The foolishnesse of a man peruerteth his way, and his heart freateth against the Lord.

(Pro 19:4) Riches gather many friends: but the poore is separated from his neighbour.

(Pro 19:5) A false witnes shall not be vnpunished: and he that speaketh lyes, shall not escape.

(Pro 19:6) Many reuerence the face of the prince, and euery man is friend to him that giueth giftes.

(Pro 19:7) All the brethren of the poore doe hate him: howe much more will his friends depart farre from him? though hee be instant with wordes, yet they will not.

(Notes Reference) All the brethren of the poor do hate him: how much more do his friends go far from him? he pursueth [them (a) with] words, [yet] they [are] lacking [to him].

(a) To have comfort from them.

(Pro 19:8) He that possesseth vnderstanding, loueth his owne soule, and keepeth wisdome to finde goodnesse.

(Notes Reference) He that getteth wisdom (b) loveth his own soul: he that keepeth understanding shall find good.

(b) He that is upright in judgment finds favour from God.

(Pro 19:9) A false witnes shall not be vnpunished: and he that speaketh lyes, shall perish.

(Pro 19:10) Pleasure is not comely for a foole, much lesse for a seruant to haue rule ouer princes.

(Notes Reference) (c) Delight is not proper for a fool; much less for a servant to have rule over princes.

(Pro 19:11) The discretion of man deferreth his anger: and his glory is to passe by an offence.

(Notes Reference) The discretion of a man deferreth his anger; and [it is] his glory (d) to pass over a transgression.

(d) That is, to cover it by charity, and to do in it as may most serve to God's glory.

(Pro 19:12) The Kings wrath is like the roaring of a lyon: but his fauour is like the dewe vpon ye grasse.

(Pro 19:13) A foolish sonne is the calamitie of his father, and the contentions of a wife are like a continuall dropping.

(Notes Reference) A foolish son [is] the calamity of his father: and the contentions of a wife [are] a continual (e) dropping.

(e) As rain that drops and rots the house.

(Pro 19:14) House and riches are the inheritance of the fathers: but a prudent wife commeth of the Lord.

(Pro 19:15) Slouthfulnes causeth to fall asleepe, and a deceitfull person shall be affamished.

(Pro 19:16) He that keepeth the commandement, keepeth his owne soule: but hee that despiseth his wayes, shall dye.

(Pro 19:17) He that hath mercy vpon the poore, lendeth vnto the Lord: and the Lord will recompense him that which he hath giuen.

(Pro 19:18) Chasten thy sonne while there is hope, and let not thy soule spare for his murmuring.

(Pro 19:19) A man of much anger shall suffer punishment: and though thou deliuer him, yet wil his anger come againe.

(Notes Reference) A man of great wrath shall suffer punishment: for if thou (f) deliver [him], yet thou must do it again.

(f) Though for a time he gives place to counsel, yet soon after will he give place to his raging affections.

(Pro 19:20) Heare counsell and receiue instruction, that thou mayest be wise in thy latter ende.

(Pro 19:21) Many deuises are in a mans heart: but the counsell of the Lord shall stand.

(Notes Reference) [There are] many devices in a (g) man's heart; nevertheless the counsel of the LORD, that shall stand.

(g) Man's device will not have success, unless God governs it, whose purpose is unchangeable.

(Pro 19:22) That that is to be desired of a man, is his goodnes, and a poore man is better then a lyer.

(Notes Reference) The desire of a man [is] his (h) kindness: and a poor man [is] better than a liar.

(h) That is, that he be honest: for the poor man who is honest is to be esteemed above the rich who is not virtuous.

(Pro 19:23) The feare of the Lord leadeth to life: and he that is filled therewith, shall continue, and shall not be visited with euill.

(Pro 19:24) The slouthfull hideth his hand in his bosome, and wil not put it to his mouth againe.

(Pro 19:25) Smite a scorner, and the foolish wil beware: and reproue the prudent, and he wil vnderstand knowledge.

(Notes Reference) Smite a scorner, and the (i) simple will beware: and reprove one that hath understanding, [and] he will understand knowledge.

(i) That is, the simple and ignorant men learn when they see the wicked punished.

(Pro 19:26) He that destroyeth his father, or chaseth away his mother, is a lewde and shamefull childe.

(Pro 19:27) My sonne, heare no more the instruction, that causeth to erre from ye words of knowledge.

(Pro 19:28) A wicked witnes mocketh at iudgement, and the mouth of ye wicked swalloweth vp iniquitie.

(Notes Reference) An ungodly witness scorneth judgment: and the mouth of the wicked (k) devoureth iniquity.

(k) Takes a pleasure and delight in it, as gluttons and drunkards in delicate meats and drinks.

(Pro 19:29) But iudgements are prepared for the scorners, and stripes for the backe of the fooles.

Passage 3: Philippians 3-4

(Phi 3:1) Moreouer, my brethren, reioyce in the Lord. It grieueth mee not to write the same things to you, and for you it is a sure thing.

(Notes Reference) Finally, (1) my brethren, rejoice in the Lord. (2) To write the (a) same things to you, to me indeed [is] not grievous, but for you [it is] safe.

(1) A conclusion of those things which have been said before, that is, that they go forward cheerfully in the Lord. (2) A preface to the next admonition that follows, to take good heed and beware of false apostles, who join circumcision with Christ, (that is to say, justification by works, with free justification by faith), and beat into men's head the ceremonies which are abolished, instead of true exercises of godliness and charity. And he calls them dogs, as profane barkers, and evil workmen, because they neglected true works and did not teach the true use of them. To be short, he calls them concision, because in urging circumcision, they cut off themselves and others from the Church.

(a) Which you have often times heard from me.

(Phi 3:2) Beware of dogges: beware of euil workers: beware of the concision.

(Notes Reference) Beware of dogs, beware of evil workers, beware of the (b) concision.

(b) He alludes to circumcision; and while they were boasting in it, they broke apart the Church.

(Phi 3:3) For we are the circumcision, which worship God in the spirite, and reioyce in Christ Iesus, and haue no confidence in the flesh:

(Notes Reference) (3) For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence (c) in the flesh.

(3) He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life.

(Phi 3:4) Though I might also haue confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, much more I,

(Notes Reference) (4) Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

(4) He does not doubt to prefer himself even according to the flesh, before those perverse zealous urgers of the Law, that all men may know that he does with good judgment of mind, consider of little worth all of those outward things. For he who has Christ lacks nothing, and confidence in our works cannot stand with the free justification in Christ by faith.

(Phi 3:5) Circumcised the eight day, of the kinred of Israel, of the tribe of Beniamin, an Ebrewe of the Ebrewes, by the Lawe a Pharise.

(Phi 3:6) Concerning zeale, I persecuted ye Church: touching the righteousnesse which is in the Law, I was vnrebukeable.

(Phi 3:7) But the thinges that were vantage vnto me, the same I counted losse for Christes sake.

(Notes Reference) But what things were (d) gain to me, those I counted loss for Christ.

(d) Which I considered as gain.

(Phi 3:8) Yea, doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord, for whome I haue counted all things losse, and doe iudge them to bee dongue, that I might winne Christ,

(Notes Reference) Yea doubtless, and I count (e) all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may (f) win Christ,

(e) He shuts out all works, those that go before, as well as those that come after faith.

(f) That in their place I might get Christ, and from a poor man become rich, so far am I from losing anything at all.

(Phi 3:9) And might bee founde in him, that is, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith,

(Notes Reference) And be found in (g) him, (h) not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

(g) In Christ: for those that are found outside of Christ are subject to condemnation.

(h) That is, to be in Christ, to be found not in a man's own righteousness, but clothed with the righteousness of Christ imputed to him.

(Phi 3:10) That I may know him, and the vertue of his resurrection, and the fellowship of his afflictions, and be made conformable vnto his death,

(Notes Reference) (5) That I may (i) know him, and the power of his resurrection, and the (6) fellowship of his sufferings, being made conformable unto his death;

(5) This is the end of righteousness by faith with regard to us, that by the power of his resurrection we may escape from death.

(i) That I may indeed feel him, and have an experience of him. (6) The way to that eternal salvation is to follow Christ's steps by afflictions and persecutions, until we come to Christ himself, who is our mark at which we aim, and receive that reward to which God calls us in him. And the apostle sets these true exercises of godliness against those vain ceremonies of the Law, in which the false apostles put the sum of godliness.

(Phi 3:11) If by any meanes I might attaine vnto the resurrection of the dead:

(Notes Reference) If by any means I might attain unto the (k) resurrection of the dead.

(k) To everlasting life, which follows the resurrection of the saints.

(Phi 3:12) Not as though I had alreadie attained to it, either were alreadie perfect: but I follow, if that I may comprehend that for whose sake also I am comprehended of Christ Iesus.

(Notes Reference) Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am (l) apprehended of Christ Jesus.

(l) For we run only as far forth as we are laid hold on by Christ, that is, as God gives us strength, and shows us the way.

(Phi 3:13) Brethren, I count not my selfe, that I haue attained to it, but one thing I doe: I forget that which is behinde, and endeuour my selfe vnto that which is before,

(Phi 3:14) And follow hard toward the marke, for the prise of the hie calling of God in Christ Iesus.

(Phi 3:15) Let vs therefore as many as be perfect, be thus minded: and if yee be otherwise minded, God shall reueile euen the same vnto you.

(Notes Reference) (7) Let us therefore, as many as be (m) perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

(7) The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example.

(m) He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Phi 3:16).

(Phi 3:16) Neuerthelesse, in that whereunto wee are come, let vs proceede by one rule, that wee may minde one thing.

(Phi 3:17) Brethren, bee followers of mee, and looke on them, which walke so, as yee haue vs for an ensample.

(Phi 3:18) For many walke, of whom I haue told you often, and nowe tell you weeping, that they are the enemies of the Crosse of Christ:

(Notes Reference) (8) (For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ:

(8) He shows what the false apostles truly are, not from malice or ambition, but with sorrow and tears, that is, because being enemies of the Gospel (for that is joined with persecuting it) they regard nothing else, but the benefits of this life: that is to say, that abounding in peace, and quietness, and all worldly pleasures, they may live in great estimation among men, whose miserable end he forewarned them of.

(Phi 3:19) Whose ende is damnation, whose God is their bellie, and whose glorie is to their shame, which minde earthly things.

(Notes Reference) Whose (n) end [is] destruction, whose God [is their] belly, and [whose] (o) glory [is] in their shame, who mind earthly things.)

(n) Reward.

(o) Which they hunt after from men's hands.

(Phi 3:20) But our conuersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ,

(Notes Reference) (9) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

(9) He sets against these fellows true pastors who neglect earthly things, and aspire to heaven only, where they know that even in their bodies they will be clothed with that eternal glory, by the power of God.

(Phi 3:21) Who shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the working, whereby hee is able euen to subdue all things vnto him selfe.

(Phi 4:1) Therefore, my brethre, beloued and longed for, my ioy and my crowne, so continue in the Lord, yee beloued.

(Notes Reference) Therefore, (1) my brethren dearly beloved and longed for, my joy and (a) crown, so stand fast in the (b) Lord, [my] dearly beloved.

(1) A rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord's strength.

(a) My honour.

(b) In that unification of which the Lord is the bond.

(Phi 4:2) I pray Euodias, and beseech Syntyche, that they be of one accord in the Lord,

(Notes Reference) (2) I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

(2) He also calls on some by name, partly because they needed private exhortation, and partly also to stir up others to be more prompt and ready.

(Phi 4:3) Yea, and I beseech thee, faithfull yokefellow, helpe those women, which laboured with me in the Gospel, with Clement also, and with other my fellowe labourers, whose names are in the booke of life.

(Notes Reference) And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the (c) book of life.

(c) God is said, after the manner of men, to have a book, in which the names of his elect are written, to whom he will give everlasting life. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; (Eze 13:9).

(Phi 4:4) Reioyce in the Lord alway, againe I say, reioyce.

(Notes Reference) (3) Rejoice in the (d) Lord alway: [and] again I say, Rejoice.

(3) He adds particular exhortations: and the first is, that the joy of the Philippians should not be hindered by any afflictions that the wicked imagine and work against them.

(d) So is the joy of the world distinguished from our joy.

(Phi 4:5) Let your patient minde be knowen vnto all men. The Lord is at hand.

(Notes Reference) (4) Let your (e) moderation be known unto all men. (5) The Lord [is] at hand.

(4) The second is, that taking all things in good part, they behave themselves moderately with all men.

(e) Your quiet and settled mind. (5) The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.

(Phi 4:6) Be nothing carefull, but in all thinges let your requestes be shewed vnto God in praier, and supplication with giuing of thankes.

(Notes Reference) (6) Be careful for nothing; but in every thing by prayer and supplication with (f) thanksgiving let your requests be made known unto God.

(6) The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.

(f) So David began very often with tears, but ended with thanksgiving.

(Phi 4:7) And the peace of God which passeth all vnderstanding, shall preserue your heartes and mindes in Christ Iesus.

(Notes Reference) And the (g) peace of God, which passeth all understanding, shall keep your (h) hearts and minds through Christ Jesus.

(g) That great quietness of mind, which God alone gives in Christ.

(h) He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.

(Phi 4:8) Furthermore, brethre, whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer thinges are iust, whatsoeuer thinges are pure, whatsoeuer thinges are worthie loue, whatsoeuer things are of good report, if there be any vertue, or if there be any praise, thinke on these things,

(Notes Reference) (7) Finally, brethren, whatsoever things are true, whatsoever things (i) [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.

(7) A general conclusion, that as they have been taught both in word and example, so they build their lives to the rule of all holiness and righteousness.

(i) Whatever things are such that they beautify and set you apart with a holy gravity.

(Phi 4:9) Which yee haue both learned and receiued, and heard, and seene in mee: those things doe, and the God of peace shalbe with you.

(Phi 4:10) Nowe I reioyce also in the Lord greatly, that nowe at the last your care for mee springeth afresh, wherein notwithstanding ye were careful, but yee lacked opportunitie.

(Notes Reference) (8) But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

(8) He witnesses that their liberality was acceptable to him, with which they helped him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he has a mind content both with prosperity and adversity, and to be short, that he rests himself only in the will of God.

(Phi 4:11) I speake not because of want: for I haue learned in whatsoeuer state I am, therewith to bee content.

(Notes Reference) Not that I speak in respect of (k) want: for I have learned, in whatsoever state I am, [therewith] to be content.

(k) As though I am speaking concerning my want.

(Phi 4:12) And I can be abased, and I can abounde: euery where in all things I am instructed, both to be full, and to be hungrie, and to abounde, and to haue want.

(Notes Reference) I know both how to be (l) abased, and I know how to abound: every where and in all things I am (m) instructed both to be full and to be hungry, both to abound and to suffer need.

(l) He uses a general word, and yet he speaks but of one type of cross, which is poverty, for poverty commonly brings all types of discomforts with it.

(m) This is a metaphor taken from holy things or sacrifices, for our life is like a sacrifice.

(Phi 4:13) I am able to do al things through the helpe of Christ, which strengtheneth me.

(Phi 4:14) Notwithstanding yee haue well done, that yee did communicate to mine affliction.

(Phi 4:15) And yee Philippians knowe also that in the beginning of the Gospell, when I departed from Macedonia, no Church communicated with me, concerning the matter of giuing and receiuing, but yee onely.

(Notes Reference) (9) Now ye Philippians know also, that in the (n) beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

(9) He witnesses that he remembers also their former benefits, and again puts away sinister suspicion of greedy desire, in that that he received nothing from anyone else.

(n) At the beginning, when I preached the Gospel among you.

(Phi 4:16) For euen when I was in Thessalonica, yee sent once, and afterward againe for my necessitie,

(Phi 4:17) Not that I desire a gift: but I desire the fruit which may further your reckoning.

(Notes Reference) (10) Not because I desire a gift: but I desire fruit that may abound to your account.

(10) He witnesses again that he admits well of their benefit, not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, of which the Lord himself will not be forgetful.

(Phi 4:18) Now I haue receiued all, and haue plentie: I was euen filled, after that I had receiued of Epaphroditus that which came from you, an odour that smellleth sweete, a sacrifice acceptable and pleasant to God.

(Notes Reference) But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an (o) odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

(o) He alludes to the sweet smelling savours that were offered under the old Law.

(Phi 4:19) And my God shall fulfill all your necessities through his riches with glorie in Iesus Christ.

(Phi 4:20) Vnto God euen our Father be praise for euermore, Amen.

(Phi 4:21) Salute all the Saintes in Christ Iesus. The brethren, which are with me, greete you.

(Phi 4:22) All the Saintes salute you, and most of all they which are of Cesars houshold.

(Notes Reference) All the saints salute you, chiefly they that are of (p) Caesar's household.

(p) Those who belong to the emperor Nero.

(Phi 4:23) The grace of our Lord Iesus Christ be with you all, Amen. [Written to the Philippians from Rome, and sent by Epaphroditus.]