Read Scripture In A Year: February 4

Passage 1: Exodus 10

(Exo 10:1) Againe the Lord saide vnto Moses, Goe to Pharaoh: for I haue hardened his heart, and the heart of his seruants, that I might worke these my miracles in the middes of his realme,

(Exo 10:2) And that thou maist declare in the eares of thy sonne, and of thy sonnes sonne, what things I haue done in Egypt, and my miracles, which I haue done among them: that ye may knowe that I am the Lord.

(Notes Reference) And that thou mayest tell in the (a) ears of thy son, and of thy son's son, what things I have wrought in Egypt, and my signs which I have done among them; that ye may know how that I [am] the LORD.

(a) The miracles would be so great, that they would be spoken of forever: where also we see the duty of parents toward their children.

(Exo 10:3) Then came Moses and Aaron vnto Pharaoh, and they said vnto him, Thus saith the Lord God of the Ebrewes, Howe long wilt thou refuse to humble thy selfe before me? Let my people goe, that they may serue me.

(Notes Reference) And Moses and Aaron came in unto Pharaoh, and said unto him, Thus saith the LORD God of the Hebrews, How long wilt thou refuse (b) to humble thyself before me? let my people go, that they may serve me.

(b) The purpose of affliction is that we humble ourselves with true repentance under the hand of God.

(Exo 10:4) But if thou refuse to let my people go, beholde, to morowe will I bring grashoppers into thy coastes.

(Exo 10:5) And they shall couer the face of the earth, that a man can not see the earth: and they shall eate the residue which remaineth vnto you, and hath escaped from the haile: and they shall eate all your trees that bud in the fielde.

(Exo 10:6) And they shall fil thine houses, and all thy seruants houses, and the houses of all the Egyptians, as neither thy fathers, nor thy fathers fathers haue seene, since the time they were vpon the earth vnto this day. So he returned, and went out from Pharaoh.

(Exo 10:7) Then Pharaohs seruants saide vnto him, How long shall he be an offence vnto vs? let the men go, that they may serue the Lord their God: wilt thou first knowe that Egypt is destroyed?

(Notes Reference) And Pharaoh's servants said unto him, How long shall this man be a (c) snare unto us? let the men go, that they may serve the LORD their God: knowest thou not yet that Egypt is destroyed?

(Exo 10:8) So Moses and Aaron were brought againe vnto Pharaoh, and he saide vnto them, Goe, serue the Lord your God, but who are they that shall goe?

(Exo 10:9) And Moses answered, We will go with our yong and with our olde, with our sonnes and with our daughters, with our sheepe and with our cattell will we goe: for we must celebrate a feast vnto the Lord.

(Exo 10:10) And he said vnto them, Let the Lord so be with you, as I will let you goe and your children: beholde, for euill is before your face.

(Notes Reference) And he said unto them, Let (d) the LORD be so with you, as I will let you go, and your little ones: look [to it]; for (e) evil [is] before you.

(d) That is, I hope the degree of affection that the Lord has for you is no more than the degree to which I want to let you go.

(e) Punishment is prepared for you. Some read, "You intend some mischief".

(Exo 10:11) It shall not be so: nowe goe ye that are men, and serue the Lord: for that was your desire. Then they were thrust out from Pharaohs presence.

(Exo 10:12) After, the Lord said vnto Moses, Stretch out thine hande vpon the lande of Egypt for the grashoppers, that they may come vpon the lande of Egypt, and eate all the herbes of the land, euen all that the haile hath left.

(Exo 10:13) Then Moses stretched foorth his rod vpon the lande of Egypt: and the Lord brought an East winde vpon the land all that day, and al that night: and in the morning the East wind brought the grashoppers.

(Exo 10:14) So the grashoppers went vp vpon all the land of Egypt, and remained in all quarters of Egypt: so grieuous Grashoppers, like to these were neuer before, neither after them shalbe such.

(Exo 10:15) For they couered all the face of the earth, so that the lande was darke: and they did eate all the herbes of the lande, and all the fruites of the trees, which the haile had left, so that there was no greene thing left vpon the trees, nor among the herbes of the fielde throughout all the lande of Egypt.

(Exo 10:16) Therefore Pharaoh called for Moses and Aaron in haste, and sayde, I haue sinned against the Lord your God, and against you.

(Notes Reference) Then Pharaoh called for (f) Moses and Aaron in haste; and he said, I have sinned against the LORD your God, and against you.

(f) The wicked in their misery seek God's ministers for help, even though they hate and detest them.

(Exo 10:17) And nowe forgiue mee my sinne onely this once, and pray vnto the Lord your God, that hee may take away from me this death onely.

(Exo 10:18) Moses then went out from Pharaoh, and prayed vnto the Lord.

(Exo 10:19) And the Lord turned a mightie strong West winde, and tooke away the grashoppers, and violently cast them into the red Sea, so that there remained not one grashopper in all the coast of Egypt.

(Notes Reference) And the LORD turned a mighty strong west wind, which took away the locusts, and cast them into the (g) Red sea; there remained not one locust in all the coasts of Egypt.

(g) The water seemed red, because the sand or gravel is red: the Hebrews call it the Sea of bulrushes.

(Exo 10:20) But the Lord hardened Pharaohs heart, and hee did not let the children of Israel goe.

(Exo 10:21) Againe ye Lord said vnto Moses, Stretch out thine hand toward heauen, that there may be vpon the lande of Egypt darkenesse, euen darkenesse that may be felt.

(Notes Reference) And the LORD said unto Moses, Stretch out thine hand toward heaven, that there may be darkness over the land of Egypt, even darkness [which] may be (h) felt.

(h) Because it was so thick.

(Exo 10:22) Then Moses stretched forth his hande towarde heauen, and there was a blacke darkenesse in all the land of Egypt three daies.

(Exo 10:23) No man saw an other, neither rose vp from ye place where he was for three dayes: but all the children of Israel had light where they dwelt.

(Exo 10:24) The Pharaoh called for Moses and said, Go, serue the Lord: onely your sheepe and your cattel shall abide, and your children shall go with you.

(Exo 10:25) And Moses sayd, Thou must giue vs also sacrifices, and burnt offrings that wee may doe sacrifice vnto the Lord our God.

(Exo 10:26) Therefore our cattell also shall go with vs: there shall not an hoofe bee left, for thereof must we take to serue the Lord our God: neither doe wee knowe howe we shall serue the Lord, vntill we come thither.

(Notes Reference) Our cattle also shall go with us; there shall not an (i) hoof be left behind; for thereof must we take to serve the LORD our God; and we know not (k) with what we must serve the LORD, until we come thither.

(i) The ministers of God should not yield one iota to the wicked, in regards to their mission.

(k) That is, with what beasts, or how many.

(Exo 10:27) (But the Lord hardened Pharaohs heart, and he would not let them goe)

(Exo 10:28) And Pharaoh sayde vnto him, Get thee from mee: looke thou see my face no more: for whensoeuer thou commest in my sight, thou shalt dye.

(Notes Reference) And Pharaoh said unto him, Get thee from me, take heed to thyself, see my face no more; for in [that] day thou seest my face thou shalt (l) die.

(l) Though earlier he admitted Moses was just, yet again in his own heart he threatened to put him to death.

(Exo 10:29) Then Moses said, Thou hast said well: from henceforth will I see thy face no more.

Passage 2: Psalms 64-65

(Psa 64:1) To him that excelleth. A Psalme of David. Heare my voyce, O God, in my prayer: preserue my life from feare of the enemie.

(Notes Reference) "To the chief Musician, A Psalm of David." Hear my (a) voice, O God, in my prayer: preserve my life from fear of the enemy.

(a) In that he calls to God with his voice, it is a sign that his prayer was vehement, and that his life was in danger.

(Psa 64:2) Hide me from the conspiracie of the wicked, and from the rage of the workers of iniquitie.

(Notes Reference) Hide me from the (b) secret counsel of the wicked; from the (c) insurrection of the workers of iniquity:

(b) That is, from their secret malice.

(Psa 64:3) Which haue whette their tongue like a sword, and shot for their arrowes bitter wordes.

(Notes Reference) Who whet their tongue like a sword, [and] bend [their bows to shoot] their arrows, [even] (d) bitter words:

(d) False reports and slanders.

(Psa 64:4) To shoote at the vpright in secrete: they shoote at him suddenly, and feare not.

(Notes Reference) That they may shoot in secret at the perfect: suddenly do they shoot at him, and (e) fear not.

(e) To be without fear of God and reverence of man, is a sign of reprobation.

(Psa 64:5) They encourage themselues in a wicked purpose: they commune together to lay snares priuilie, and say, Who shall see them?

(Notes Reference) They (f) encourage themselves [in] an evil matter: they commune of laying snares privily; they say, Who shall see them?

(f) The more the wicked set God's children in misery, the more bold and impudent are they in oppressing them.

(Psa 64:6) They haue sought out iniquities, and haue accomplished that which they sought out, euen euery one his secret thoughtes, and the depth of his heart.

(Notes Reference) They search out iniquities; they accomplish a diligent search: both the inward [thought] of every one (g) [of them], and the heart, [is] deep.

(g) There is no way so secret and subtle to do hurt, which they did not invent for his destruction.

(Psa 64:7) But God will shoote an arrowe at them suddenly: their strokes shalbe at once.

(Psa 64:8) They shall cause their owne tongue to fall vpon them: and whosoeuer shall see them, shall flee away.

(Notes Reference) So they shall make their own tongue to fall upon themselves: all that see them shall (h) flee away.

(h) To see God's heavy judgments against them, and how he has caught them in their own snares.

(Psa 64:9) And all men shall see it, and declare the worke of God, and they shall vnderstand, what he hath wrought.

(Psa 64:10) But the righteous shall be glad in the Lord, and trust in him: and all that are vpright of heart, shall reioyce.

(Notes Reference) The righteous (i) shall be glad in the LORD, and shall trust in him; and all the upright in heart shall glory.

(i) When they will consider that he will be favourable to them as he was to his servant David.

(Psa 65:1) To him that excelleth. A Psalme or song of David. O God, praise waiteth for thee in Zion, and vnto thee shall the vowe be perfourmed.

(Notes Reference) "To the chief Musician, A Psalm [and] Song of David." (a) Praise waiteth for thee, O God, in Sion: and unto thee shall the vow be performed.

(a) You daily give new opportunities to your Church to praise you.

(Psa 65:2) Because thou hearest the prayer, vnto thee shall all flesh come.

(Notes Reference) O thou that hearest prayer, unto thee shall all (b) flesh come.

(b) Not only the Jews but also the Gentiles in the kingdom of Christ.

(Psa 65:3) Wicked deedes haue preuailed against me: but thou wilt be mercifull vnto our transgressions.

(Notes Reference) Iniquities (c) prevail against me: [as for] our transgressions, thou shalt purge them away.

(c) He imputes it to his sins and to the sins of the people that God who was accustomed to afflict them withdraws his help from them.

(Psa 65:4) Blessed is he, whom thou chusest and causest to come to thee: he shall dwell in thy courtes, and we shall be satisfied with the pleasures of thine House, euen of thine holy Temple.

(Psa 65:5) O God of our saluation, thou wilt answere vs with fearefull signes in thy righteousnes, O thou the hope of all the ends of the earth, and of them that are farre off in the sea.

(Notes Reference) [By] terrible things in righteousness wilt thou (d) answer us, O God of our salvation; [who art] the confidence of all the ends of the earth, and of them that are afar off [upon] the (e) sea:

(d) You will declare yourself to be the preserver of your Church in destroying your enemies, as you did in the Red Sea.

(e) As of all barbarous nations, and far off.

(Psa 65:6) He stablisheth the mountaines by his power: and is girded about with strength.

(Psa 65:7) He appeaseth the noyse of the seas and the noyse of the waues thereof, and the tumults of the people.

(Notes Reference) Which stilleth the (f) noise of the seas, the noise of their waves, and the tumult of the people.

(f) He shows that there is no part or creature in the world which is not governed by God's power and providence.

(Psa 65:8) They also, that dwell in the vttermost parts of the earth, shalbe afraide of thy signes: thou shalt make the East and the West to reioyce.

(Psa 65:9) Thou visitest the earth, and waterest it: thou makest it very riche: the Riuer of God is full of water: thou preparest them corne: for so thou appointest it.

(Notes Reference) Thou (g) visitest the earth, and waterest it: thou greatly enrichest it with the (h) river of God, [which] is full of water: thou preparest them corn, when thou hast so provided for (i) it.

(g) That is, with rain.

(h) That is, Shiloh or the rain.

(i) You have appointed the earth to bring forth food to man's use.

(Psa 65:10) Thou waterest abundantly the furrowes thereof: thou causest the raine to descende into the valleies thereof: thou makest it soft with showres, and blessest the bud thereof.

(Notes Reference) Thou (k) waterest the ridges thereof abundantly: thou settlest the furrows thereof: thou makest it soft with showers: thou blessest the springing thereof.

(k) By this description he shows that all the order of nature is a testimony of God's love toward us, who causes all creatures to serve our need.

(Psa 65:11) Thou crownest ye yeere with thy goodnesse, and thy steppes droppe fatnesse.

(Psa 65:12) They drop vpon the pastures of the wildernesse: and the hils shalbe compassed with gladnes.

(Psa 65:13) The pastures are clad with sheepe: the valleis also shalbe couered with corne: therefore they shoute for ioye, and sing.

(Notes Reference) The pastures are clothed with flocks; the valleys also are covered over with corn; they shout for joy, (l) they also sing.

(l) That is, the dumb creatures will not only rejoice for a time for God's benefits, but will continually sing.

Passage 3: Romans 15-16

(Rom 15:1) We which are strong, ought to beare the infirmities of the weake, and not to please our selues.

(Notes Reference) We (1) then that are strong ought to bear the infirmities of the weak, and not to (a) please ourselves.

(1) Now the apostle reasons generally of tolerating or bearing with the weak by all means, in so far that it may be for their profit.

(a) And despise others.

(Rom 15:2) Therefore let euery man please his neighbour in that that is good to edification.

(Notes Reference) Let every one of us please [his] neighbour for [his] (b) good to edification.

(b) For his profit and edification.

(Rom 15:3) For Christ also would not please himselfe, but as it is written, The rebukes of them which rebuke thee, fell on me.

(Notes Reference) (2) For even Christ pleased not himself; but, as it is written, The reproaches of them that reproached thee fell on me.

(2) A confirmation taken from the example of Christ, who suffered all things, to bring not only the weak, but also his most cruel enemies, overcoming them with patience, to his Father.

(Rom 15:4) For whatsoeuer things are written aforetime, are writte for our learning, that we through patience, and comfort of the Scriptures might haue hope.

(Notes Reference) (3) For whatsoever things were written (c) aforetime were written for our learning, that we through patience and comfort of the (d) scriptures might have hope.

(3) The preventing of an objection: such things as are cited out of the examples of the ancients, are propounded unto us to this end and purpose, that according to the example of our fathers we should in patience and hope bear one with another.

(d) The scriptures are said to teach and comfort, because God uses them to teach and comfort his people with them.

(Rom 15:5) Now the God of patience and consolation giue you that ye be like minded one towards another, according to Christ Iesus,

(Notes Reference) (4) Now the God of patience and consolation grant you to be likeminded one toward another according to Christ Jesus:

(4) We must take an example of patience from God: that both the weak and the strong, serving God with a mutual consent, may bring one another to God, as Christ also received us to himself, although we were ever so unworthy.

(Rom 15:6) That ye with one minde, and with one mouth may prayse God, euen the Father of our Lord Iesus Christ.

(Rom 15:7) Wherefore receiue ye one another, as Christ also receiued vs to the glory of God.

(Notes Reference) Wherefore receive ye one another, as Christ also (e) received us to the glory of God.

(e) He did not shun us, but received us of his own accord, to make us partakers of God's glory.

(Rom 15:8) Nowe I say, that Iesus Christ was a minister of the circumcision, for the trueth of God, to confirme the promises made vnto the fathers.

(Notes Reference) (5) Now I say that Jesus Christ was a minister of the (f) circumcision for the (g) truth of God, to confirm the promises [made] unto the fathers:

(5) An applying of the example of Christ to the Jews, whom he granted this honour for the promises which he made to their fathers, although they were ever so unworthy, in that he executed the office of a minister among them with marvellous patience: therefore much less ought the Gentiles despise them for certain faults, whom the Son of God esteemed so much.

(f) Of the circumcised Jews, for as long as he lived, he never went out of their midst.

(g) That God might be seen to be true.

(Rom 15:9) And let the Gentiles prayse God, for his mercie, as it is written, For this cause I wil confesse thee among the Gentiles, and sing vnto thy Name.

(Notes Reference) (6) And that the Gentiles might glorify God for [his] mercy; as it is written, For this cause I will (h) confess to thee among the Gentiles, and sing unto thy name.

(6) An applying of the same to the Gentiles, whom also the Lord by his incomprehensible goodness had regard for, so that they are not to be condemned by the Jews as strangers.

(h) I will openly confess and set forth your name.

(Rom 15:10) And againe he saith, Reioyce, ye Gentiles with his people.

(Rom 15:11) And againe, Prayse the Lord, all ye Gentiles, and laude ye him, all people together.

(Rom 15:12) And againe Esaias sayth, There shall be a roote of Iesse, and hee that shall rise to reigne ouer the Gentiles, in him shall the Gentiles trust.

(Rom 15:13) Nowe the God of hope fill you with all ioye, and peace in beleeuing, that ye may abound in hope, through the power of the holy Ghost.

(Notes Reference) (7) Now the God of (i) hope fill you with (k) all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost.

(7) He seals up as it were all the former treatise with prayers, wishing all that to be given them by the Lord, that he had commanded them.

(i) In whom we hope.

(k) Abundantly and plentifully.

(Rom 15:14) And I my selfe also am perswaded of you, my brethren, that ye also are full of goodnes, and filled with all knowledge, and are able to admonish one another.

(Notes Reference) (8) And I myself also am persuaded of you, my brethren, that (l) ye also are full of goodness, filled with all knowledge, able also to admonish one another.

(8) The conclusion of the epistle, in which he first excuses himself, that he has written somewhat at length to them, rather to warn them than to teach them, and that of necessity, by reason of his calling, which binds him in a special way to the Gentiles.

(l) Of your own accord, and by yourselves.

(Rom 15:15) Neuerthelesse, brethren, I haue somewhat boldly after a sort written vnto you, as one that putteth you in remembrance, through the grace that is giuen me of God,

(Rom 15:16) That I should be the minister of Iesus Christ toward the Gentiles, ministring the Gospel of God, that the offering vp of the Gentiles might be acceptable, being sanctified by the holy Ghost.

(Notes Reference) That I should be the minister of Jesus Christ to the Gentiles, ministering the gospel of God, that the (m) offering up of the Gentiles might be acceptable, being sanctified by the Holy Ghost.

(m) By the offering up of the Gentiles, he means the Gentiles themselves, whom he offered to God as a sacrifice.

(Rom 15:17) I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God.

(Notes Reference) (9) I have therefore whereof I may glory through Jesus Christ in those things which pertain to God.

(9) He commends his apostleship highly by the effects, but yet in such a way that even though he speaks all things truly, he gives all the glory to God as the only author: and he does not do this for his own sake, but this rather, that men might doubt less of the truth of the doctrine which he propounds to them.

(Rom 15:18) For I dare not speake of any thing, which Christ hath not wrought by me, to make the Gentiles obedient in worde and deede,

(Notes Reference) For I will not dare to speak of any of those things which (n) Christ hath not wrought by me, to make the Gentiles obedient, by word and deed,

(n) Christ was so with me in all things, and by all means, that even if I had wanted to, yet I cannot say what he has done by me to bring the Gentiles to obey the gospel.

(Rom 15:19) With the power of signes and wonders, by the power of the Spirit of God: so that from Hierusalem, and round about vnto Illyricum, I haue caused to abound the Gospel of Christ.

(Notes Reference) Through (o) mighty signs and wonders, by the power of the Spirit of God; so that from Jerusalem, and round about unto Illyricum, I have fully preached the gospel of Christ.

(o) In the first place this word "mighty" signifies the force and working of the wonders in piercing men's minds: and in the latter, it signifies God's mighty power which was the worker of those wonders.

(Rom 15:20) Yea, so I enforced my selfe to preach the Gospel, not where Christ was named, lest I should haue built on another mans foundation.

(Rom 15:21) But as it is written, To whome hee was not spoken of, they shall see him, and they that heard not, shall vnderstand him.

(Rom 15:22) Therefore also I haue bene oft let to come vnto you:

(Notes Reference) (10) For which cause also I have been much hindered from coming to you.

(10) He writes in general to the Romans, and that familiarly, his singular good will towards them, and the state of his affairs, but in such a way that he does not swerve in the least way from the end of apostolic doctrine: for he declares nothing but that which appertains to his office, and is godly: and commending by a little digression as it were, the liberality of the churches of Macedonia, he modestly incites them to follow their godly deed.

(Rom 15:23) But nowe seeing I haue no more place in these quarters, and also haue bene desirous many yeeres agone to come vnto you,

(Rom 15:24) When I shall take my iourney into Spaine, I will come to you: for I trust to see you in my iourney, and to be brought on my way thitherward by you, after that I haue bene somewhat filled with your company.

(Rom 15:25) But now go I to Hierusalem, to minister vnto the Saints.

(Notes Reference) But now I go unto Jerusalem to (p) minister unto the saints.

(p) Doing his duty for the saints, to carry to them that money which was gathered for their use.

(Rom 15:26) For it hath pleased them of Macedonia and Achaia, to make a certaine distribution vnto the poore Saints which are at Hierusalem.

(Rom 15:27) For it hath pleased them, and their detters are they: for if the Gentiles be made partakers of their spirituall things, their duetie is also to minister vnto them in carnall things.

(Notes Reference) (11) It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to (q) minister unto them in carnal things.

(11) Alms are voluntary, but yet we at the same time owe these by the law of charity.

(q) To serve their turns.

(Rom 15:28) When I haue therefore performed this, and haue sealed them this fruite, I will passe by you into Spaine.

(Notes Reference) When therefore I have performed this, and have (r) sealed to them this (s) fruit, I will come by you into Spain.

(r) Performed it faithfully, and sealed it as it were with my ring.

(s) This money which was gathered for the use of the poor: and these alms are very fitly called fruit.

(Rom 15:29) And I knowe when I come, that I shall come to you with abundance of the blessing of the Gospel of Christ.

(Notes Reference) (12) And I am sure that, when I come unto you, I shall come in the fulness of the blessing of the gospel of Christ.

(12) He promises them through the blessing of God, not to come empty to them: and requiring of them the duty of prayers, he shows what thing we ought mainly to rest upon in all difficulties and adversities.

(Rom 15:30) Also brethren, I beseeche you for our Lord Iesus Christes sake, and for the loue of the spirit, that ye would striue with me by prayers to God for me,

(Notes Reference) Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the (t) love of the Spirit, that ye strive together with me in [your] prayers to God for me;

(t) For the mutual union, with which the Holy Spirit has united our hearts and minds together.

(Rom 15:31) That I may be deliuered from them which are disobedient in Iudea, and that my seruice which I haue to doe at Hierusalem, may be accepted of the Saintes,

(Rom 15:32) That I may come vnto you with ioy by the will of God, and may with you be refreshed.

(Rom 15:33) Thus the God of peace be with you all. Amen.

(Rom 16:1) I Commende vnto you Phebe our sister, which is a seruaunt of the Church of Cenchrea:

(Notes Reference) I (1) commend unto you Phebe our sister, which is a servant of the church which is at Cenchrea:

(1) Having made an end of the whole discussion, he comes now to familiar commendations and salutations, and that to good consideration and purpose, that is, that the Romans might know who are most to be honoured and to be considered among them: and also whom they ought to set before them to follow: and therefore he attributes to every of them individual and singular testimonies.

(Rom 16:2) That ye receiue her in the Lord, as it becommeth Saintes, and that ye assist her in whatsoeuer businesse she needeth of your ayde: for she hath giuen hospitalitie vnto many, and to me also.

(Notes Reference) That ye receive her in the (a) Lord, as becometh saints, and that ye assist her in whatsoever business she hath need of you: for she hath been a succourer of many, and of myself also.

(a) For Christ's sake, which appropriately belongs to the Christians, for the heathen philosophers have a resemblance of the same virtues.

(Rom 16:3) Greete Priscilla, and Aquila my fellowe helpers in Christ Iesus,

(Rom 16:4) (Which haue for my life laide downe their owne necke. Vnto whom not I onely giue thankes, but also all the Churches of the Gentiles.)

(Rom 16:5) Likewise greete the Church that is in their house. Salute my beloued Epenetus, which is the first fruites of Achaia in Christ.

(Notes Reference) Likewise [greet] the (b) church that is in their house. Salute my wellbeloved Epaenetus, who is the (c) firstfruits of Achaia unto Christ.

(b) The company of the faithful, for in so great a city as that was, there were different companies.

(c) For he was the first of Achaia that believed in Christ: and this type of speech is an allusion to the ceremonies of the law.

(Rom 16:6) Greete Marie which bestowed much labour on vs.

(Rom 16:7) Salute Andronicus and Iunia my cousins and fellowe prisoners, which are notable among the Apostles, and were in Christ before me.

(Notes Reference) Salute Andronicus and Junia, my kinsmen, and my fellowprisoners, who are of note among the apostles, who also were in (d) Christ before me.

(d) Ingrafted by faith.

(Rom 16:8) Greete Amplias my beloued in the Lord.

(Rom 16:9) Salute Vrbanus our fellow helper in Christ, and Stachys my beloued.

(Rom 16:10) Salute Apelles approoued in Christ. Salute them which are of Aristobulus friendes.

(Rom 16:11) Salute Herodion my kinsman. Greete them which are of the friendes of Narcissus which are in the Lord.

(Rom 16:12) Salute Tryphena and Tryphosa, which women labour in the Lord. Salute the beloued Persis, which woman hath laboured much in the Lord.

(Rom 16:13) Salute Rufus chosen in the Lord, and his mother and mine.

(Rom 16:14) Greete Asyncritus, Phlegon, Hermas, Patrobas, Mercurius, and the brethren which are with them.

(Rom 16:15) Salute Philologus and Iulias, Nereas, and his sister, and Olympas, and all the Saintes which are with them.

(Rom 16:16) Salute one another with an holy kisse. The Churches of Christ salute you.

(Notes Reference) Salute one another with an holy (e) kiss. The churches of Christ salute you.

(e) He calls that a holy kiss which proceeds from a heart that is full of that holy love: now this is to be understood as referring to the manner used in those days.

(Rom 16:17) Now I beseech you brethren, marke them diligently which cause diuision and offences, contrary to the doctrine which ye haue learned, and auoide them.

(Notes Reference) (2) Now I beseech you, brethren, (f) mark them which cause divisions and offences contrary to the doctrine which ye have learned; and avoid them.

(2) As by describing by name those who were worthy of commendation he sufficiently declared whom they ought to hear and follow, so does he now point out to them whom they ought to take heed of, yet he does not name them, because it was not necessary.

(f) Watchfully and diligently, as though you should scout for your enemies in a watch tower.

(Rom 16:18) For they that are such, serue not the Lord Iesus Christ, but their owne bellies, and with faire speach and flattering deceiue the heartes of the simple.

(Notes Reference) For they that are such serve not our Lord Jesus Christ, but their own belly; and by (g) good words and fair speeches deceive the hearts of the simple.

(g) The word which he uses signifies a promising which accomplishes nothing, and if you hear any such, you may assure yourself that he who promises to you is more concerned about receiving from you than he is concerned about giving to you.

(Rom 16:19) For your obedience is come abroade among all: I am glad therefore of you: but yet I woulde haue you wise vnto that which is good, and simple concerning euill.

(Notes Reference) (3) For your obedience is come abroad unto all [men]. I am glad therefore on your behalf: but yet I would have you (h) wise unto that which is good, and (i) simple concerning evil.

(3) Simplicity must be joined with wisdom.

(h) Furnished with the knowledge of the truth and wisdom, so that you may embrace good things, and avoid evil, beware of the deceits and snares of false prophets, and resist them openly: and this place plainly destroys the papists faith of credit, whereas they maintain it to be sufficient for one man to believe as another man believes, without further knowledge or examination what the matter is, or what ground it has: using these daily speeches, "We believe as our fathers believed, and we believe as the Church believes."

(i) As men that know no way to deceive, much less deceive indeed.

(Rom 16:20) The God of peace shall treade Satan vnder your feete shortly. The grace of our Lord Iesus Christ be with you.

(Notes Reference) (4) And the God of peace shall bruise Satan under your feet shortly. The grace of our Lord Jesus Christ [be] with you. Amen.

(4) We must fight with a certain hope of victory.

(Rom 16:21) Timotheus my helper, and Lucius, and Iason, and Sosipater my kinsemen, salute you.

(Notes Reference) (5) Timotheus my workfellow, and Lucius, and Jason, and Sosipater, my kinsmen, salute you.

(5) He adds salutations, partly to renew mutual friendship, and partly to the end that this epistle might be of some weight with the Romans, having the confirmation of so many that subscribed to it.

(Rom 16:22) I Tertius, which wrote out this Epistle, salute you in the Lord.

(Notes Reference) I Tertius, who (k) wrote [this] epistle, salute you in the Lord.

(k) Wrote it as Paul uttered it.

(Rom 16:23) Gains mine hoste, and of the whole Church saluteth you. Erastus the steward of the citie saluteth you, and Quartus a brother.

(Rom 16:24) The grace of our Lord Iesus Christ be with you all. Amen.

(Notes Reference) (6) The grace of our Lord Jesus Christ [be] with you all. Amen.

(6) Now taking his leave of them this third time, he wishes that to them, upon which all the force of the former doctrine depends.

(Rom 16:25) To him nowe that is of power to establish you according to my Gospel, and preaching of Iesus Christ, by the reuelation of the mysterie, which was kept secrete since the worlde began:

(Notes Reference) (7) Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the (l) mystery, which was kept secret since the world began,

(7) He sets forth the power and wisdom of God with great thanksgiving, which especially appears in the gospel, and makes mention also of the calling of the Gentiles, to confirm the Romans in the hope of this salvation.

(l) That secret and hidden thing, that is to say, the calling of the Gentiles.

(Rom 16:26) (But nowe is opened, and published among all nations by the Scriptures of the Prophetes, at the commandement of the euerlasting God for the obedience of faith)

(Notes Reference) But now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, (m) made known to all nations for the obedience of faith:

(m) Offered and exhibited to all nations to be known.

(Rom 16:27) To God, I say, only wise, be praise through Iesus Christ for euer. Amen. [Written to the Romans from Corinthus, and sent by Phebe, seruaunt of the Church which is at Cenchrea.]