Read Scripture In A Year: June 13

Passage 1: Judges 12-13

(Jdg 12:1) And the me of Ephraim gathered themselues together, and went Northwarde, and saide vnto Iphtah, Wherefore wentest thou to fight against the children of Ammon, and diddest not call vs to goe with thee? we will therefore burne thine house vpon thee with fire.

(Notes Reference) And the men of Ephraim gathered themselves together, and went (a) northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call (b) us to go with thee? we will burn thine house upon thee with fire.

(a) After they had passed Jordan.

(b) Thus ambition envies God's work in others as they did against Gideon, (Jdg 8:1).

(Jdg 12:2) And Iphtah said vnto them, I and my people were at great strife with the children of Ammon, and when I called you, ye deliuered me not out of their handes.

(Jdg 12:3) So when I sawe that ye deliuered me not, I put my life in mine hands, and went vpon the children of Ammon: so the Lord deliuered them into mine handes. Wherefore then are ye come vpon me nowe to fight against me?

(Notes Reference) And when I saw that ye delivered [me] not, (c) I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me?

(Jdg 12:4) Then Iphtah gathered all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites are runnagates of Ephraim among the Ephraimites, and among the Manassites.

(Notes Reference) Then Jephthah gathered together all the men of Gilead, and fought with Ephraim: and the men of Gilead smote Ephraim, because they said, Ye Gileadites [are] fugitives of Ephraim (d) among the Ephraimites, [and] among the Manassites.

(d) You ran from us, and chose Gilead, and now in respect to us you are nothing.

(Jdg 12:5) Also the Gileadites tooke the passages of Iorden before the Ephraimites, and when the Ephraimites that were escaped, saide, Let me passe, then the men of Gilead said vnto him, Art thou an Ephraimite? If he said, Nay,

(Jdg 12:6) Then said they vnto him, Say nowe Shibboleth: and he said, Sibboleth: for he could not so pronounce: then they tooke him, and slewe him at the passages of Iorden: and there fel at that time of the Ephraimites two and fourtie thousand.

(Notes Reference) Then said they unto him, Say now (e) Shibboleth: and he said Sibboleth: for he could not frame to pronounce [it] right. Then they took him, and slew him at the passages of Jordan: and there fell at that time of the Ephraimites forty and two thousand.

(e) Which signifies the fall of waters, or an ear of corn.

(Jdg 12:7) And Iphtah iudged Israel sixe yeere: then dyed Iphtah the Gileadite, and was buryed in one of the cities of Gilead.

(Jdg 12:8) After him Ibzan of Beth-lehem iudged Israel,

(Notes Reference) And after him (f) Ibzan of Bethlehem judged Israel.

(f) Some think that this was Boaz the husband of Ruth.

(Jdg 12:9) Who had thirtie sonnes and thirtie daughters, which he sent out, and tooke in thirtie daughters from abroade for his sonnes. and he iudged Israel seuen yeere.

(Jdg 12:10) Then Ibzan died, and was buryed at Bethlehem.

(Jdg 12:11) And after him iudged Israel Elon, a Zebulonite, and he iudged Israel tenne yeere.

(Jdg 12:12) Then Elon the Zebulonite dyed, and was buryed in Aijalon in the countrey of Zebulun.

(Jdg 12:13) And after him Abdon the sonne of Hillel the Pirathonite iudged Israel.

(Jdg 12:14) And he had fourty sonnes and thirtie nephewes that rode on seuentie assecoltes: and he iudged Israel eight yeeres.

(Jdg 12:15) Then dyed Abdon the sonne of Hillel the Pirathonite, and was buryed in Pirathon, in ye lande of Ephraim, in the Mount of the Amalekites.

(Jdg 13:1) Bvt the children of Israel continued to commit wickednesse in the sight of the Lord, and the Lord deliuerd them into the handes of the Philistims fourtie yeere.

(Jdg 13:2) Then there was a man in Zorah of the familie of the Danites, named Manoah, whose wife was baren, and bare not.

(Notes Reference) And there was a certain man of Zorah, of the family of the Danites, whose name [was] Manoah; and his wife [was] (a) barren, and bare not.

(a) Signifying that their deliverance came only from God, and not by man's power.

(Jdg 13:3) And the Angel of the Lord appeared vnto the woman, and said vnto her, Beholde nowe, thou art baren, and bearest not: but thou shalt conceiue, and beare a sonne.

(Jdg 13:4) And nowe therefore beware that thou drinke no wine, nor strong drinke, neither eate any vncleane thing.

(Jdg 13:5) For loe, thou shalt conceiue and beare a sonne, and no rasor shall come on his head: for the childe shall be a Nazarite vnto God from his birth: and he shall begin to saue Israel out of the handes of the Philistims.

(Notes Reference) For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a (b) Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines.

(b) Meaning he should be separate from the world, and dedicated to God.

(Jdg 13:6) Then the wife came, and tolde her husband, saying, A man of God came vnto me, and the facion of him was like the facion of the Angel of God exceeding feareful, but I asked him not whence he was, neither told he me his name,

(Notes Reference) Then the woman came and told her husband, saying, A man of God came unto me, and his countenance [was] like the countenance of an angel of God, very (c) terrible: but I asked him not whence he [was], neither told he me his name:

(Jdg 13:7) But he saide vnto me, Beholde, thou shalt conceiue, and beare a sonne, and nowe thou shalt drinke no wine, nor strong drinke, neither eate any vncleane thing: for the childe shalbe a Nazarite to God from his birth to the day of his death.

(Jdg 13:8) Then Manoah prayed to the Lord and saide, I pray thee, my Lord, Let the man of God, whome thou sentest, come againe nowe vnto vs, and teach vs what we shall doe vnto the child when he is borne.

(Notes Reference) Then Manoah (d) intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born.

(d) He shows himself ready to obey God's will, and therefore desires to know more.

(Jdg 13:9) And God heard the voyce of Manoah, and the Angel of God came againe vnto the wife, as she sate in the fielde, but Manoah her husband was not with her.

(Jdg 13:10) And the wife made haste and ranne, and shewed her husband and sayde vnto him, Behold, the man hath appeared vnto me, that came vnto me to day.

(Notes Reference) And the woman made haste, and ran, and shewed her husband, and said unto him, Behold, the man hath appeared unto me, that came unto me the (e) [other] day.

(e) It seems that the angel appeared to her twice in one day.

(Jdg 13:11) And Manoah arose and went after his wife, and came to the man, and saide vnto him, Art thou the man that spakest vnto the woman? and he said, Yea.

(Notes Reference) And Manoah arose, and went after his wife, and came to the (f) man, and said unto him, [Art] thou the man that spakest unto the woman? And he said, I [am].

(f) He calls him man, because he so seemed, but he was Christ the eternal word, which at his appointed time became man.

(Jdg 13:12) Then Manoah sayde, Nowe let thy saying come to passe: but howe shall we order the childe and doe vnto him?

(Jdg 13:13) And the Angell of the Lord saide vnto Manoah, The woman must beware of all that I said vnto her.

(Jdg 13:14) She may eate of nothing that commeth of the vinetree: she shall not drinke wine nor strong drinke, nor eate any vncleane thing: let her obserue all that I haue commanded her.

(Notes Reference) She may not eat of any [thing] that cometh of the vine, neither let her drink wine or strong drink, nor eat any (g) unclean [thing]: all that I commanded her let her observe.

(g) Anything forbidden by the Law.

(Jdg 13:15) Manoah then said vnto the Angell of the Lord, I pray thee, let vs reteine thee, vntill we haue made readie a kid for thee.

(Jdg 13:16) And the Angel of the Lord said vnto Manoah, Though thou make me abide, I will not eate of thy bread, and if thou wilt make a burnt offring, offer it vnto the Lord: for Manoah knewe not that it was an Angel of the Lord.

(Notes Reference) And the angel of the LORD said unto Manoah, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it unto the (h) LORD. For Manoah knew not that he [was] an angel of the LORD.

(h) Showing that he did not seek his own honour but God's, whose messenger he was.

(Jdg 13:17) Againe Manoah said vnto the Angell of the Lord, What is thy name, that when thy saying is come to passe, we may honour thee?

(Jdg 13:18) And the Angell of the Lord saide vnto him, Why askest thou thus after my name, which is secret?

(Jdg 13:19) Then Manoah tooke a kid with a meate offering, and offered it vpon a stone vnto the Lord: and the Angell did wonderously, whiles Manoah and his wife looked on.

(Notes Reference) So Manoah took a kid with a meat offering, and offered [it] upon a rock unto the LORD: and [the angel] did (i) wondrously; and Manoah and his wife looked on.

(i) God sent fire from heaven to consume their sacrifice, to consume their faith in his promise.

(Jdg 13:20) For when the flame came vp toward heauen from the altar, the Angel of the Lord ascended vp in the flame of the altar, and Manoah and his wife behelde it, and fell on their faces vnto the grounde.

(Jdg 13:21) (So the Angel of the Lord did no more appeare vnto Manoah and his wife.) Then Manoah knewe that it was an Angel of the Lord.

(Jdg 13:22) And Manoah said vnto his wife, We shall surely dye, because we haue seene God.

(Jdg 13:23) But his wife saide vnto him, If the Lord woulde kill vs, he woulde not haue receiued a burnt offring, and a meate offring of our hands, neither would he haue shewed vs all these things, nor would now haue tolde vs any such.

(Notes Reference) But his wife said unto him, If the LORD were pleased to kill us, he would not have received a (k) burnt offering and a meat offering at our hands, neither would he have shewed us all these [things], nor would as at this time have told us [such things] as these.

(k) These graces that we have received from God, and his accepting of our obedience, are sure tokens of his love for us, so that nothing can hurt us.

(Jdg 13:24) And the wife bare a sonne, and called his name Samson: and the childe grewe, and the Lord blessed him.

(Jdg 13:25) And the Spirite of the Lord beganne to strengthen him in the host of Dan, betweene Zorah, and Eshtaol.

Passage 2: Isaiah 37

(Isa 37:1) And when the King Hezekiah heard it, he rent his clothes, and put on sackcloth and came into the House of the Lord.

(Notes Reference) And it came to pass, when king Hezekiah heard [it], that he (a) tore his clothes, and covered himself with sackcloth, and went into the house of the LORD.

(a) In sign of grief and repentance.

(Isa 37:2) And he sent Eliakim the stewarde of the house, aud Shebna the chanceller, with the Elders of the Priestes, clothed in sackcloth vnto Isaiah the Prophet, the sonne of Amoz.

(Notes Reference) And he sent Eliakim, who [was] over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, to (b) Isaiah the prophet the son of Amoz.

(b) To have comfort from him by the word of God, that his faith might be confirmed and so his prayer be more earnest: teaching by it that in all dangers these two are the only remedies to seek to God and his ministers.

(Isa 37:3) And they sayd vnto him, Thus saith Hezekiah, This day is a day of tribulation and of rebuke and blasphemie: for the children are come to the birth, and there is no strength to bring foorth.

(Notes Reference) And they said to him, Thus saith Hezekiah, This day [is] a day of trouble, and of rebuke, and of blasphemy: for the children are come to the (c) birth, and [there is] not strength to bring forth.

(Isa 37:4) If so be the Lord thy God hath heard the wordes of Rabshakeh, whom the King of Asshur his master hath sent to raile on the liuing God, and to reproch him with wordes which the Lord thy God hath heard, then lift thou vp thy prayer for the remnant that are left.

(Notes Reference) It may be the LORD thy God will (d) hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore (e) lift up [thy] prayer for the remnant that is left.

(d) That is, will declare by effect that he has heard it: for when God defers to punish, it seems to the flesh, that he knows not the sin, or hears not the cause.

(e) Declaring that the ministers office stands not only in comforting by the word, but also in praying for the people.

(Isa 37:5) So the seruants of the King Hezekiah came to Isaiah.

(Isa 37:6) And Isaiah sayde vnto them, Thus say vnto your master, Thus saith the Lord, Be not afrayd of the wordes that thou hast heard, wherewith the seruants of the king of Asshur haue blasphemed me.

(Isa 37:7) Beholde, I wil send a blast vpon him, and he shall heare a noyse, and returne to his owne land, and I will cause him to fall by the sword in his owne land.

(Notes Reference) Behold, I will send a wind upon him, and he shall hear a (f) rumour, and return to his own land; and I will cause him to fall by the sword in his own land.

(f) Of the Egyptians and Ethiopians, who will come and fight against him.

(Isa 37:8) So Rabshakeh returned, and found the King of Asshur fighting against Libnah: for he had heard that he was departed from Lachish.

(Notes Reference) So Rabshakeh returned, and found the king of Assyria warring against (g) Libnah: for he had heard that he had departed from Lachish.

(g) Which was a city toward Egypt, thinking by it to have stayed the force of his enemies.

(Isa 37:9) He heard also men say of Tirhakah, King of Ethiopia, Beholde, he is come out to fight against thee: and when he heard it, he sent other messengers to Hezekiah, saying,

(Isa 37:10) Thus shall ye speake to Hezekiah King of Iudah, saying, Let not thy God deceiue thee, in whom thou trustest, saying, Ierusalem shall not be giuen into the hand of the King of Asshur.

(Notes Reference) Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, (h) deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria.

(h) Thus God would have him utter a most horrible blasphemy before his destruction: as to call the author of all truth a deceiver: some gather by this that Shebna had disclosed to Sennacherib the answer that Isaiah sent to the king.

(Isa 37:11) Beholde, thou hast heard what the Kings of Asshur haue done to all lands in destroying them, and shalt thou be deliuered?

(Isa 37:12) Haue the gods of the nations deliuered them, which my fathers haue destroyed? as Gozan, and Haran, and Rezeph, and the children of Eden, which were at Telassar?

(Notes Reference) Have the gods of the nations delivered them which my fathers have destroyed, [as] (i) Gozan, and (k) Haran, and Rezeph, and the children of Eden who [were] in Telassar?

(i) Which was a city of the Medes.

(k) Called also Charre a city in Mesopotamia, from which Abraham came after his fathers death.

(Isa 37:13) Where is the King of Hamath, and the King of Arpad, and the King of the citie of Sepharuaim, Hena and Iuah?

(Isa 37:14) So Hezekiah receiued the letter of the hand of the messengers and read it, and he went vp into the House of the Lord, and Hezekiah spread it before the Lord.

(Isa 37:15) And Hezekiah prayed vnto the Lord, saying,

(Isa 37:16) O Lord of hostes, God of Israel, which dwellest betweene the Cherubims, thou art very God alone ouer all the kingdomes of the earth: thou hast made the heauen and the earth.

(Notes Reference) O LORD of hosts, God of Israel, that (l) dwellest [between] the cherubim, thou [art] the God, [even] thou alone, of all the kingdoms of the earth: thou hast made heaven and earth.

(l) He grounds his prayer on God's promise, who promised to hear them from between the Cherubims.

(Isa 37:17) Encline thine eare, O Lord, and heare: open thine eyes, O Lord, and see, and heare all the wordes of Saneherib, who hath sent to blaspheme the liuing God.

(Isa 37:18) Trueth it is, O Lord, that the Kings of Asshur haue destroyed all lands, and their countrey,

(Notes Reference) Of a truth, LORD, the kings of Assyria have laid waste all the nations, and (m) their countries,

(m) Meaning, the ten tribes.

(Isa 37:19) And haue cast their gods in ye fire: for they were no gods, but the worke of mans hands, euen wood or stone: therefore they destroyed them.

(Isa 37:20) Nowe therefore, O Lord our God, saue thou vs out of his hand, that all the kingdomes of the earth may knowe, that thou onely art the Lord.

(Notes Reference) Now therefore, O LORD our God, save us from his hand, that (n) all the kingdoms of the earth may know that thou [art] the LORD, [even] thou only.

(n) He declares for what cause he prayed, that they might be glorified by it through all the world.

(Isa 37:21) Then Isaiah the sonne of Amoz sent vnto Hezekiah, saying, Thus sayth the Lord God of Israel, Because thou hast prayed vnto me, concerning Saneherib king of Asshur,

(Isa 37:22) This is the worde that the Lord hath spoken against him, the virgine, the daughter of Zion, hath despised thee, and laughed thee to scorne: the daughter of Ierusalem, hath shaken her head at thee.

(Notes Reference) This [is] the word which the LORD hath spoken concerning him; The (o) virgin, the daughter of Zion, hath despised, [and] derided thee; the daughter of Jerusalem hath shaken her head at thee.

(o) Whom God had chosen to himself as a chaste virgin, and over whom he had care to preserve her from the lusts of the tyrant, as a father would have over his daughter.

(Isa 37:23) Whome hast thou railed on and blasphemed? and against whome hast thou exalted thy voyce, and lifted vp thine eyes on hie? euen against the holy one of Israel.

(Notes Reference) Whom hast thou reproached and blasphemed? and against whom hast thou exalted [thy] voice, and lifted thy eyes on high? [even] against the (p) Holy One of Israel.

(p) Declaring by this that they who are enemies to God's Church fight against him whose quarrel his Church only maintains.

(Isa 37:24) By thy seruants hast thou railed on the Lord, and sayd, By the multitude of my charets I am come vp to the top of the mountaines to the sides of Lebanon, and will cut downe the hie cedars thereof, and the faire firre trees thereof, and I will goe vp to the heightes of his top and to the forest of his fruitfull places.

(Isa 37:25) I haue digged and drunke the waters, and with the plant of my feete haue I dryed all the riuers closed in.

(Notes Reference) I have dug, (q) and drank water; and with the sole of my feet have I dried up all the rivers of the besieged places.

(q) He boasts of his policy in that he can find means to nourish his army: and of his power in that his army is so great, that it is able to dry up whole rivers, and to destroy the waters which the Jews had closed in.

(Isa 37:26) Hast thou not heard howe I haue of olde time made it, and haue formed it long ago? and should I now bring it, that it should be destroyed, and layde on ruinous heapes, as cities defensed?

(Notes Reference) Hast thou not heard long ago, [how] I have done it; [and] of ancient times, (r) that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste fortified cities [into] ruinous heaps.

(r) Signifying that God did not make his Church to destroy it, but to preserve it: and therefore he says that he formed it of old, even in his eternal counsel which cannot be changed.

(Isa 37:27) Whose inhabitants haue small power, and are afrayd and confounded: they are like the grasse of the field and greene herbe, or grasse on the house tops, or corne blassed afore it be growen.

(Notes Reference) Therefore their inhabitants [were] of small power, they were dismayed and confounded: they were [as] the grass of the field, and [as] the green herb, [as] the grass on the housetops, and [as grain] blighted (s) before it is grown up.

(s) He shows that the state and power of most flourishing cities endures but a moment in respect to the Church, which will remain forever, because God is the maintainer of it.

(Isa 37:28) But I know thy dwelling, and thy going out, and thy comming in, and thy fury against me.

(Notes Reference) But I know thy abode, and thy (t) going out, and thy coming in, and thy rage against me.

(t) Meaning, his counsels and enterprises.

(Isa 37:29) Because thou ragest against me, and thy tumult is come vnto mine eares, therefore will I put mine hooke in thy nostrels, and my bridle in thy lips, and wil bring thee backe againe the same way thou camest.

(Notes Reference) Because thy rage against me, and thy tumult, is come up into my ears, therefore I will put my (u) hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou (x) camest.

(u) Because Sennacherib showed himself as a devouring fish and furious beast, he uses these similarities to teach how he will take him and guide him.

(x) You will lose your labour.

(Isa 37:30) And this shalbe a signe vnto thee, O Hezekiah, Thou shalt eate this yeere such as groweth of it selfe: and the second yeere, such things as growe without sowing: and in the third yeere, sowe ye and reape, and plant vineyards, and eate the fruite thereof.

(Notes Reference) And this [shall be] a (y) sign to thee, Ye shall eat

[this] year such as groweth of itself; and the (z) second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit of them.

(y) God gives signs after two sorts: some go before the thing as the signs that Moses worked in Egypt, which were for the confirmation of their faith, and some go after the thing, as the sacrifice, which they were commanded to make three days after their departure: and these latter are to keep the blessings of God in our remembrance, of which sort this here is.

(z) He promises that for two years the ground would feed them of itself.

(Isa 37:31) And the remnant that is escaped of the house of Iudah, shall againe take roote downward and beare fruite vpward.

(Notes Reference) And (a) the remnant that hath escaped of the house of Judah shall again take root downward, and bear fruit upward:

(a) They whom God has delivered out of the hands of the Assyrians will prosper: and this properly belongs to the Church.

(Isa 37:32) For out of Ierusalem shall goe a remnant, and they that escape out of mount Zion: the zeale of the Lord of hostes shall doe this.

(Isa 37:33) Therefore thus sayth the Lord, concerning the King of Asshur, He shall not enter into this citie, nor shoote an arrow there, nor come before it with shield, nor cast a mount against it.

(Isa 37:34) By the same way that he came, he shall returne, and not come into this citie, saith the Lord.

(Isa 37:35) For I will defend this citie to saue it, for mine owne sake, and for my seruant Dauids sake.

(Notes Reference) For I will defend this city to save it for my own sake, and for my servant (b) David's sake.

(b) For my promise sake made to David.

(Isa 37:36) Then the Angel of the Lord went out, and smote in the campe of Asshur an hundreth, fourescore, and fiue thousand: so when they arose early in the morning, beholde, they were all dead corpses.

(Isa 37:37) So Saneherib king of Asshur departed, and went away and returned and dwelt at Nineueh.

(Notes Reference) So Sennacherib king of Assyria departed, and went and returned, and dwelt at (c) Nineveh.

(Isa 37:38) And as he was in the temple worshipping of Nisroch his god, Adramelech and Sharezer his sonnes slewe him with the sword, and they escaped into the land of Ararat: and Esarhaddon his sonne reigned in his steade.

(Notes Reference) And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and (d) Esarhaddon his son reigned in his stead.

(d) Who was also called Sardanapalus, in whose days ten years after Sennacherib's death the Chaldeans overcame the Assyrians by Merodach their king.

Passage 3: 1 Peter 3-5

(1Pe 3:1) Likewise let the wiues bee subiect to their husbands, that euen they which obey not the worde, may without the worde be wonne by the conuersation of the wiues,

(Notes Reference) Likewise, (1) ye wives, [be] in subjection to your own husbands; (2) that, if any obey not the word, they also may without the word be won by the conversation of the wives;

(1) In the third place he sets forth the wives' duties to their husbands, commanding them to be obedient. (2) He speaks namely of those who had husbands who were not Christians, who ought so much the more be subject to their husbands, that by their honest and chaste conversation, they may win them to the Lord.

(1Pe 3:2) While they beholde your pure conuersation, which is with feare.

(1Pe 3:3) Whose apparelling, let it not be that outwarde, with broyded heare, and golde put about, or in putting on of apparell:

(Notes Reference) (3) Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;

(3) He condemns the unrestrained indulgences and excesses of women, and sets forth their true apparel, such as is precious before God, that is, the inward and incorruptible, which consists in a meek and quiet spirit.

(1Pe 3:4) But let it bee the hidde man of the heart, which consisteth in the incorruption of a meeke and quiet spirite, which is before God a thing much set by.

(Notes Reference) But [let it be] the (a) hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is (b) in the sight of God of great price.

(a) Who has his abiding place fastened in the heart: so that the hidden man is set against the outward adorning of the body.

(b) Precious indeed and so taken of God.

(1Pe 3:5) For euen after this maner in time past did the holy women, which trusted in God, tire them selues, and were subiect to their husbands.

(Notes Reference) (4) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

(4) An argument taken from the example of women, and especially of Sarah, who was the mother of all believers.

(1Pe 3:6) As Sara obeyed Abraham, and called him Sir: whose daughters ye are, whiles yee doe well, not being afraide of any terrour.

(Notes Reference) Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are (5) not afraid with any amazement.

(5) Because women are by nature fearful, he gives them to understand that he requires of them that subjection, which is not wrung out from them either by force or fear.

(1Pe 3:7) Likewise ye husbands, dwel with them as men of knowledge, giuing honour vnto the woman, as vnto the weaker vessell, euen as they which are heires together of the grace of life, that your prayers be not interrupted.

(Notes Reference) (6) Likewise, ye husbands, (c) dwell with [them] according to (d) knowledge, (7) giving (e) honour unto the wife, as unto the weaker (f) vessel, (8) and as being heirs together of the (g) grace of life; (9) that your prayers be not hindered.

(6) He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.

(d) The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife. (7) The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.

(e) Having an honest care for her.

(f) The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live faithfully before God. (8) The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.

(g) Of that gracious and free benefit, by which we have everlasting life given to us. (9) The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.

(1Pe 3:8) Finally, be ye all of one minde: one suffer with another: loue as brethren: bee pitifull: bee courteous,

(Notes Reference) (10) Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

(10) He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.

(1Pe 3:9) Not rendring euil for euill, neither rebuke for rebuke: but contrarywise blesse, knowing that ye are thereunto called, that ye should be heires of blessing.

(Notes Reference) (11) Not rendering evil for evil, or railing for railing: but contrariwise blessing; (12) knowing that ye are thereunto called, that ye should inherit a blessing.

(11) We must not only not recompense injury for injury, but we must also recompense them with benefits.

(12) An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, (1Pe 3:9-22), there is a digression, to exhort us valiantly to bear afflictions.

(1Pe 3:10) For if any man long after life, and to see good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile.

(Notes Reference) (13) For he that will love life, and (h) see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

(13) A secret objection: But this our patience shall be nothing else but an inciting and hardening of the wicked in their wickedness, to make them set upon us more boldly and destroy us. Indeed (faith the apostle by the words of David) to live without doing harm, and to follow after peace when it flies away, is the way to that happy and quiet peace. If so be any man be afflicted for doing justly, the Lord marks all things, and will in his time deliver the godly, who cry to him, and will destroy the wicked.

(h) Lead a blessed and happy life.

(1Pe 3:11) Let him eschew euil, and do good: let him seeke peace, and follow after it.

(1Pe 3:12) For the eyes of the Lord are ouer the righteous, and his eares are open vnto their prayers: and the face of the Lord is against them that do euil.

(Notes Reference) For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the (i) face of the Lord [is] against them that do evil.

(i) This word "face" after the manner of the Hebrews, is taken for "anger".

(1Pe 3:13) And who is it that will harme you, if ye follow that which is good?

(Notes Reference) (14) And who [is] he that will harm you, if ye be followers of that which is good?

(14) The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.

(1Pe 3:14) Notwithstanding blessed are ye, if ye suffer for righteousnes sake. Yea, feare not their feare, neither be troubled.

(Notes Reference) But and if ye suffer for righteousness' sake, happy [are ye]: (15) and be not afraid of their (k) terror, neither be troubled;

(15) A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed.

(k) Be not dismayed as they are.

(1Pe 3:15) But sanctifie the Lord God in your hearts: and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you, with meekenesse and reuerence,

(Notes Reference) But (l) sanctify the Lord God in your hearts: (16) and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

(l) Give him all prayers and glory, and hang only on him.

(16) He will have us, when we are afflicted for righteousness sake, to be careful not for redeeming of our life, either with denying or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.

(1Pe 3:16) Hauing a good coscience, that whe they speake euill of you as of euill doers, they may be ashamed, which slander your good conuersation in Christ.

(1Pe 3:17) For it is better (if the will of God be so) that ye suffer for well doing, then for euil doing.

(Notes Reference) (17) For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.

(17) A reason which stands upon two general rules of Christianity, which nonetheless all men do not allow. The one is, if we must suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted not by accident, but by the will of our God.

(1Pe 3:18) For Christ also hath once suffered for sinnes, the iust for the vniust, that he might bring vs to God, and was put to death concerning the flesh, but was quickened by the spirit.

(Notes Reference) (18) For Christ also hath once suffered for sins, (19) the just for the unjust, (20) that he might bring us to God, (21) being put to death in the (m) flesh, but quickened by the Spirit:

(18) A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree.

(19) An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.

(20) Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father.

(21) Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity.

(m) As touching his manhood, for his body was dead, and his soul felt the sorrows of death.

(1Pe 3:19) By the which hee also went, and preached vnto the spirits that are in prison.

(Notes Reference) (22) By which also he went and preached unto the spirits in prison;

(22) A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompence of their rebellion, and saved those few, (that is, only eight people) in the water.

(1Pe 3:20) Which were in time passed disobedient, when once the long suffering of God abode in the dayes of Noe, while the Arke was preparing, wherein fewe, that is, eight soules were saued in the water.

(Notes Reference) Which sometime were disobedient, when (n) once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight (o) souls were saved by water.

(n) This word "once" shows that there was a furthermost day appointed, and if that were once past, there should be no more.

(o) Men.

(1Pe 3:21) Whereof the baptisme that nowe is, answering that figure, (which is not a putting away of the filth of the flesh, but a confident demaunding which a good conscience maketh to God) saueth vs also by the resurrection of Iesus Christ,

(Notes Reference) (23) The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward (p) God,) (24) by the resurrection of Jesus Christ:

(23) A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.

(p) The conscience being sanctified, may freely call upon God.

(24) That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.

(1Pe 3:22) Which is at the right hand of God, gone into heauen, to whom the Angels, and Powers, and might are subiect.

(1Pe 4:1) Forasmuch then as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne,

(Notes Reference) Forasmuch (1) then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

(1) Having ended his digression and sliding from his matter, now he returns to the exhortation which he broke off, taking occasion by that which he said concerning the death and resurrection of Christ, so defining our sanctification, that to be sanctified, is all one has to suffer in the flesh, that is to say, to leave off from our wickedness and viciousness: and to rise again to God, that is to say, to be renewed by the virtue of the holy Spirit, that we may lead the rest of our life which remains after the will of God.

(1Pe 4:2) That he hence forward should liue (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God.

(Notes Reference) That he no longer should live the (a) rest of [his] time in the flesh to the lusts of men, but to the will of God.

(a) So much of this present life as remains yet to be passed over.

(1Pe 4:3) For it is sufficient for vs that we haue spet the time past of ye life, after the lust of the Gentiles, walking in wantonnes, lustes, drunkennes, in gluttonie, drinkings, and in abominable idolatries.

(Notes Reference) (2) For the time past of [our] life may suffice us to have wrought the (b) will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

(2) By putting us in mind of the dishonesty of our former life led in the filth of sin, he calls us to earnest repentance.

(b) Wickedly and licentiously after the manner of the Gentiles.

(1Pe 4:4) Wherein it seemeth to them strange, that yee runne not with them vnto the same excesse of riot: therefore speake they euill of you,

(Notes Reference) (3) Wherein they think it (c) strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:

(3) That we be not moved with the enemies perverse and slanderous judgments of us, we have to set against them that last judgment of God which remains for them: for none, whether they be then found living or were dead before, shall escape it.

(1Pe 4:5) Which shall giue accounts to him, that is readie to iudge quicke and dead.

(1Pe 4:6) For vnto this purpose was the Gospell preached also vnto the dead, that they might bee condemned, according to men in the flesh, but might liue according to God in the spirit.

(Notes Reference) (4) For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

(4) A digression because he made mention of the last general judgement. He prevents an objection, that, seeing Christ came very lately, they may seem to be excusable who died before. But this the apostle denies: for (faith he) this same gospel was preached to them also (for he speaks to the Jews) and that to the same end that I now preach it to you, that is, that the flesh being abolished and put away (that is to say, that wicked and disobedient corruption which reigns in men) they should suffer themselves to be governed by the virtue of the Spirit of God.

(1Pe 4:7) Now the ende of all things is at hand. Be ye therefore sober, and watching in prayer.

(Notes Reference) (5) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

(5) He returns to his purpose, using an argument taken from the circumstance of the time. Because the last end is at hand, and therefore we must much more diligently watch and pray, with true sobriety of mind.

(1Pe 4:8) But aboue all thinges haue feruent loue among you: for loue shall couer the multitude of sinnes.

(Notes Reference) (6) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

(6) He commends charity towards one another, because it buries a multitude of sins, and therefore preserves and maintains peace and harmony: for they who love one another easily forgive one another their offences.

(1Pe 4:9) Be ye harberous one to another, without grudging.

(Notes Reference) (7) Use hospitality one to another without grudging.

(7) Of all the duties of charity, he commends one, namely that which was at that time most necessary, that is, hospitality, which he would have be voluntary and most courteous and bountiful.

(1Pe 4:10) Let euery man as hee hath receiued the gift, minister the same one to another, as good disposers of the manifolde grace of God.

(Notes Reference) (8) As every man hath received the gift, [even so] minister the same one to another, (9) as good stewards of the manifold grace of God.

(8) He shows the use of charity, that is, that every man bestow that gift which he hath received, to the profit of his neighbour. (9) A reason, because that whatever gift we have, we have received it from God on this condition, to be his disposers and stewards.

(1Pe 4:11) If any man speake, let him speake as the wordes of God. If any man minister, let him do it as of the abilitie which God ministreth, that God in al things may be glorified through Iesus Christ, to whome is prayse and dominion for euer, and euer, Amen.

(Notes Reference) (10) If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

(10) He reckons up two kinds of these gifts as chief, that is, the office of teaching in the Church, and the other ecclesiastical functions, in which two things especially are to be observed: that is, that the pure word of God be taught, and whatever is done, be referred to the glory of God the Father in Christ, as to the proper mark.

(1Pe 4:12) Dearely beloued, thinke it not strange concerning the firie triall, which is among you to proue you, as though some strange thing were come vnto you:

(Notes Reference) (11) Beloved, think it not (d) strange (12) concerning the fiery trial which is to try you, as though some strange thing happened unto you:

(11) Because that cross is joined with the sincere profession of religion, the apostle fitly repeats what he touched on before, warning us not to be troubled at persecutions and afflictions, as at a new and strange thing.

(d) As though some new thing had befallen you, which you never thought of before.

(12) The first reason: because the Lord does not mean to confuse us with his fire (as it were) but to purge us of our impurities and make us perfect.

(1Pe 4:13) But reioyce, in asmuch as ye are partakers of Christs suffrings, that when his glory shall appeare, ye may be glad and reioyce.

(Notes Reference) (13) But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

(13) Another reason: because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in the afflictions, and therefore shall in their time also be partakers of his glory.

(1Pe 4:14) If yee be railed vpon for the Name of Christ, blessed are ye: for the spirit of glory, and of God resteth vpon you: which on their part is euill spoken of: but on your part is glorified.

(Notes Reference) (14) If ye be reproached for the name of Christ, happy [are ye]; for the (e) spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

(14) Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.

(e) By "Spirit" he means the gifts of the Spirit.

(1Pe 4:15) But let none of you suffer as a murtherer, or as a thiefe, or an euil doer, or as a busibodie in other mens matters.

(Notes Reference) (15) But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.

(15) The third difference: the godly are not afflicted for their evil doings, but for righteousness' sake as Christians: by which it comes to pass that the cross, seeing it is a testimony to them of faith and righteousness, ministers to them not an occasion of sorrow, but of unspeakable joy: now the apostle propounds this third difference under the form of an exhortation.

(1Pe 4:16) But if any man suffer as a Christian, let him not bee ashamed: but let him glorifie God in this behalfe.

(1Pe 4:17) For the time is come, that iudgement must beginne at the house of God. If it first beginne at vs, what shall the ende be of them which obey not the Gospel of God?

(Notes Reference) (16) For the time [is come] that judgment must begin at the house of God: and (17) if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

(16) The third reason: because the Lord of all the world being especially watchful over those in his household, does therefore discipline them first of all, yet so that he keeps a measure in his greatest severity. As he always used to do until now, so he does now especially when he exhibited himself in person to his Church.

(17) Lest the godly should be offended and stumble at that vain shadow of happiness of the wicked, as though God were not the governor of the world, for that the wicked are in good case, and the godly in evil, the apostle teaches by an argument of a comparison of them together, that God who spares not his own, but nurtures them under the cross, will at length in his time handle the rebellious and wicked far otherwise, whom he has appointed to utter destruction.

(1Pe 4:18) And if the righteous scarcely bee saued, where shall the vngodly and the sinner appeare?

(1Pe 4:19) Wherefore let them that suffer according to the will of God, commit their soules to him in well doing, as vnto a faithfull Creator.

(Notes Reference) (18) Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.

(18) The conclusion: seeing the godly are not afflicted by chance, but by the will of God, they ought not to despair, but go forward nonetheless in the way of holiness and well doing, commending themselves to God their faithful creator, that is to say, their Father.

(1Pe 5:1) The elders which are among you, I beseech which am also an elder, and a witnesse of the sufferings of Christ, and also a partaker of the glory that shalbe reueiled,

(Notes Reference) The (1) elders which are among you (2) I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

(1) He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church. (2) He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.

(1Pe 5:2) Feede the flocke of God, which dependeth vpon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready minde:

(Notes Reference) (3) (a) Feed the (4) flock of God which is (5) among you, (6) taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;

(3) The first rule: he that is a shepherd let him feed the flock.

(a)

(4) The second: Let not shepherd consider, that the flock is not his, but Gods. (5) The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them. (6) Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.

(1Pe 5:3) Not as though ye were lords ouer Gods heritage, but that yee may bee ensamples to the flocke.

(Notes Reference) Neither as being lords over [God's] (b) heritage, but being ensamples to the flock.

(b) Which is the Christian people.

(1Pe 5:4) And when that chiefe shepheard shall appeare, ye shall receiue an incorruptible crowne of glory.

(Notes Reference) (7) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

(7) That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.

(1Pe 5:5) Likewise ye yonger, submit your selues vnto the elders, and submit your selues euery man, one to another: decke your selues inwardly in lowlinesse of minde: for God resisteth the proude, and giueth grace to the humble.

(Notes Reference) (8) Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: (9) for God resisteth the proud, and giveth grace to the humble.

(8) He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age. (9) Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.

(1Pe 5:6) Humble your selues therefore vnder the mightie hand of God, that he may exalt you in due time.

(Notes Reference) Humble yourselves therefore (10) under the mighty hand of God, that he may exalt you in due time:

(10) Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.

(1Pe 5:7) Cast all your care on him: for he careth for you.

(1Pe 5:8) Be sober, and watch: for your aduersarie the deuil as a roaring lyon walketh about, seeking whom he may deuoure:

(Notes Reference) (11) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

(11) The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.

(1Pe 5:9) Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world.

(Notes Reference) Whom resist stedfast in the faith, (12) knowing that the same afflictions are accomplished in your (c) brethren that are in the world.

(12) The persecutions which Satan stirs up, are neither new nor proper to any one man, but from old and ancient times common to the whole Church, and therefore we must suffer patiently, in which we have such and so many fellows of our conflicts and combats.

(1Pe 5:10) And the God of all grace, which hath called vs vnto his eternall glory by Christ Iesus, after that ye haue suffered a litle, make you perfite, confirme, strengthen and stablish you.

(Notes Reference) (13) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].

(13) He seals up as with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands, of whom they had the beginning, and hope to have the accomplishment: that is, of God the Father in Christ Jesus, in whom we are sure of the glory of eternal life.

(1Pe 5:11) To him be glory and dominion for euer and euer, Amen.

(1Pe 5:12) By Syluanus a faithfull brother vnto you, as I suppose, haue I written briefly, exhorting and testifying how that this is the true grace of God, wherein ye stand.

(Notes Reference) (14) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

(14) Continuance and perseverance in the doctrine of the apostles is the only ground and foundation of Christian strength: Now the sum of the apostles doctrine, is salvation freely given by God.

(1Pe 5:13) The Church that is at Babylon elected together with you, saluteth you, and Marcus my sonne.

(Notes Reference) (15) The [church that is] at (d) Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son.

(15) Familiar salutations.

(d) In that famous city of Assyria, where Peter the apostle of circumcision then was.

(1Pe 5:14) Greete yee one another with the kisse of loue. Peace be with you all which are in Christ Iesus, Amen.