Read Scripture In A Year: May 12

Passage 1: Deuteronomy 29

(Deu 29:1) These are the wordes of the couenant which the Lord commanded Moses to make with the children of Israel in the lande of Moab beside the couenant which hee had made with them in Horeb.

(Notes Reference) These [are] the (a) words of the covenant, which the LORD commanded Moses to make with the children of Israel in the land of Moab, beside the covenant which he made with them in (b) Horeb.

(a) That is, the articles, or conditions.

(b) At the first giving of the law, which was forty years earlier.

(Deu 29:2) And Moses called all Israel, and said vnto them, Ye haue seene all that the Lord did before your eyes in the lande of Egypt vnto Pharaoh and vnto all his seruantes, and vnto all his lande,

(Deu 29:3) The great tentations which thine eyes haue seene, those great miracles and wonders:

(Notes Reference) The (c) great temptations which thine eyes have seen, the signs, and those great miracles:

(Deu 29:4) Yet the Lord hath not giuen you an heart to perceiue, and eyes to see, and eares to heare, vnto this day.

(Notes Reference) Yet the LORD hath not (d) given you an heart to perceive, and eyes to see, and ears to hear, unto this day.

(d) He shows that it is not in man's power to understand the mysteries of God if it is not given to him from above.

(Deu 29:5) And I haue led you fourty yere in the wildernesse: your clothes are not waxed olde vpon you, neyther is thy shooe waxed olde vpon thy foote.

(Deu 29:6) Ye haue eaten no bread, neither drunke wine, nor strong drinke, that ye might know how that I am the Lord your God.

(Notes Reference) Ye have not eaten (e) bread, neither have ye drunk wine or strong drink: that ye might know that I [am] the LORD your God.

(e) Made by man's art, but manna, which is called the bread of angels.

(Deu 29:7) After, ye came vnto this place, and Sihon King of Heshbon, and Og King of Bashan came out against vs vnto battell, and we slewe them,

(Deu 29:8) And tooke their lande, and gaue it for an inheritance vnto the Reubenites, and to the Gadites, and to the halfe tribe of Manasseh.

(Deu 29:9) Keepe therefore the wordes of this couenant and doe them, that ye may prosper in all that ye shall doe.

(Deu 29:10) Ye stand this day euery one of you before the Lord your God: your heads of your tribes, your Elders and your officers, eue al ye me of Israel:

(Notes Reference) Ye stand this day all of you before the LORD your (f) God; your captains of your tribes, your elders, and your officers, [with] all the men of Israel,

(f) Who knows your hearts, and therefore you may not think to conceal from him.

(Deu 29:11) Your children, your wiues, and thy stranger that is in thy campe from the hewer of thy wood, vnto the drawer of thy water,

(Deu 29:12) That thou shouldest passe into the couenant of the Lord thy God, and into his othe which the Lord thy God maketh with thee this day,

(Notes Reference) That thou shouldest (g) enter into covenant with the LORD thy God, and into his oath, which the LORD thy God maketh with thee this day:

(g) Alluding to them, that when they made a sure covenant, divided a beast in two, and past between the parts divided, (Gen_15:10).

(Deu 29:13) For to establish thee this day a people vnto him selfe, and that he may be vnto thee a God, as he hath said vnto thee, and as he hath sworne vnto thy fathers, Abraham, Izhak, and Iaakob.

(Deu 29:14) Neither make I this couenant, and this othe with you onely,

(Deu 29:15) But aswel with him that standeth here with vs this day before the Lord our God, as with him that is not here with vs this day.

(Notes Reference) But with [him] that standeth here with us this day before the LORD our God, and also with [him] (h) that [is] not here with us this day:

(h) Meaning, their posterity.

(Deu 29:16) For ye knowe, how we haue dwelt in the land of Egypt, and how we passed thorowe the middes of the nations, which ye passed by.

(Deu 29:17) And ye haue seene their abominations and their idoles (wood, and stone, siluer and golde) which were among them,

(Deu 29:18) That there should not be among you man nor woman, nor familie, nor tribe, which should turne his heart away this day from the Lord our God, to goe and serue the gods of these nations, and that there shoulde not be among you any roote that bringeth forth gall and wormewood,

(Notes Reference) Lest there should be among you man, or woman, or family, or tribe, whose heart turneth away this day from the LORD our God, to go [and] serve the gods of these nations; lest there should be among you (i) a root that beareth gall and wormwood;

(i) Such sin, as the bitter fruit of it might choke and destroy you.

(Deu 29:19) So that when he heareth the words of this curse, he blesse him selfe in his heart, saying, I shall haue peace, although I walke according to the stubburnes of mine owne heart, thus adding drunkennesse to thirst.

(Notes Reference) And it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart, to add (k) drunkenness to thirst:

(k) For as he that is thirsty desires to drink much so he that follows his appetites seeks by all means and yet cannot be satisfied.

(Deu 29:20) The Lord will not be mercifull vnto him, but then the wrath of the Lord and his ielousie shall smoke against that man, and euery curse that is written in this booke, shall light vpon him, and the Lord shall put out his name from vnder heauen,

(Deu 29:21) And the Lord shall separate him vnto euil out of all the tribes of Israel, according vnto all the curses of the couenant, that is written in the booke of this Lawe.

(Deu 29:22) So that the generatio to come, euen your children, that shall rise vp after you, and the stranger, that shall come from a farre lande, shall say, when they shall see the plagues of this lande, and the diseases thereof, wherewith the Lord shall smite it:

(Notes Reference) So that the (l) generation to come of your children that shall rise up after you, and the stranger that shall come from a far land, shall say, when they see the plagues of that land, and the sicknesses which the LORD hath laid upon it;

(l) God's plagues on those who rebel against him will be so strong, that all ages will be astonished.

(Deu 29:23) (For all that land shall burne with brimstone and salt: it shall not be sowen, nor bring forth, nor any grasse shall growe therein, like as in the ouerthrowing of Sodom, and Gomorah, Admah, and Zeboim, which the Lord ouerthrewe in his wrath and in his anger)

(Deu 29:24) Then shall all nations say, Wherefore hath the Lord done thus vnto this lande? how fierce is this great wrath?

(Deu 29:25) And they shall answere, Because they haue forsaken the couenant of the Lord God of their fathers, which he had made with them, when he brought them out of the land of Egypt,

(Deu 29:26) And went and serued other gods and worshipped them: euen gods which they knewe not, and which had giuen them nothing,

(Deu 29:27) Therefore the wrath of the Lord waxed hot against this land, to bring vpon it euery curse that is written in this booke.

(Deu 29:28) And ye Lord hath rooted them out of their land in anger, and in wrath, and in great indignation, and hath cast them into another land, as appeareth this day.

(Deu 29:29) The secret things belong to the Lord our God, but the things reueiled belong vnto vs, and to our children for euer, that we may doe all the wordes of this Lawe.

(Notes Reference) The (m) secret [things belong] unto the LORD our God: but those [things which are] revealed [belong] unto us and to our children for ever, that [we] may do all the words of this law.

(m) Moses by this proves their curiosity, who seek those things that are only known to God: and their negligence who do not regard that which God has revealed to them, as the law.

Passage 2: Isaiah 1

(Isa 1:1) A vision of Isaiah, the sonne of Amoz, which he sawe concerning Iudah and Ierusalem: in the dayes of Vzziah, Iotham, Ahaz and Hezekiah Kings of Iudah.

(Notes Reference) The (a) vision of Isaiah the son of Amoz, which he saw (b) concerning Judah and Jerusalem in the days of (c) Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.

The Argument - God, according to his promise in (Deu 18:15) that he would never leave his Church destitute of a prophet, has from time to time accomplished the same: whose office was not only to declare to the people the things to come, of which they had a special revelation, but also to interpret and declare the law, and to apply particularly the doctrine contained briefly in it, for the use and profit of those to whom they thought it chiefly to belong, and as the time and state of things required. Principally in the declaration of the law, they had respect to three things which were the ground of their doctrine: first, to the doctrine contained briefly in the two tables: secondly to the promises and threatenings of the law: and thirdly to the covenant of grace and reconciliation grounded on our Saviour Jesus Christ, who is the end of the law. To which they neither added nor diminished, but faithfully expounded the sense and meaning of it. As God gave them understanding of things, they applied the promises particularly for the comfort of the Church and the members of it, and also denounced the menaces against the enemies of the same: not for any care or regard to the enemies, but to assure the Church of their safeguard by the destruction of their enemies. Concerning the doctrine of reconciliation, they have more clearly entreated it than Moses, and set forth more lively Jesus Christ, in whom this covenant of reconciliation was made. In all these things Isaiah surpassed all the prophets, and was diligent to set out the same, with vehement admonitions, reprehensions, and consolations: ever applying the doctrine as he saw that the disease of the people required. He declares also many notable prophecies which he had received from God, concerning the promise of the Messiah, his office and kingdom, the favour of God toward his Church, the calling of the Gentiles and their union with the Jews. Which are principal points contained in this book, and a gathering of his sermons that he preached. Which after certain days that they had stood upon the temple door (for the manner of the prophets was to post the sum of their doctrine for certain days, that the people might the better mark it as in (Isa 8:1; Hab 2:2)) the priests took it down and reserved it among their registers. By God's providence these books were preserved as a monument to the Church forever. Concerning his person and time he was of the king's stock (for Amos his father was brother to Azariah king of Judah, as the best writers agree) and prophesied more than 64 years, from the time of Uzziah to the reign of Manasseh who was his son-in-law (as the Hebrews write) and by whom he was put to death. In reading of the prophets, this one thing among others is to be observed, that they speak of things to come as though they were now past because of the certainty of it, and that they could not but come to pass, because God had ordained them in his secret counsel and so revealed them to his prophets.

(a) That is, a revelation or prophecy, which was one of the two means by which God declared himself to his servants in old times, as in (Num 12:6) and therefore the prophets were called seers, (1Sa 9:9).

(b) Isaiah was chiefly sent to Judah and Jerusalem, but not only: for in this book are prophecies concerning other nations also.

(Isa 1:2) Heare, O heauens, and hearken, O earth: for the Lord hath sayde, I haue nourished and brought vp children, but they haue rebelled against me.

(Notes Reference) Hear, O (d) heavens, and give ear, O earth: for the LORD hath spoken, I have nourished and brought up (e) children, and they have rebelled against me.

(d) Because men were obstinate and insensible, he calls to the dumb creatures, who were more prompt to obey God's word, as in (Deu 32:1).

(e) He declares his great mercy toward the Jews as he chose them above all other nations to be his people and children as in (Deu 10:15).

(Isa 1:3) The oxe knoweth his owner, and the asse his masters crib: but Israel hath not knowen: my people hath not vnderstand.

(Notes Reference) The (f) ox knoweth his owner, and the donkey his master's crib: [but] Israel doth not know, my people doth not consider.

(f) The most dull and brute beasts acknowledge their duty more toward their masters, than my people do toward me, of whom they have received benefits without comparison.

(Isa 1:4) Ah, sinfull nation, a people laden with iniquitie: a seede of the wicked, corrupt children: they haue forsaken the Lord: they haue prouoked the holy one of Israel to anger: they are gone backewarde.

(Notes Reference) Ah sinful nation, a people laden with iniquity, a (g) seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the (h) Holy One of Israel to anger, they are gone away backward.

(g) They were not only wicked as were their fathers, but utterly corrupt and by their evil example infected others.

(h) That is, him that sanctifies Israel.

(Isa 1:5) Wherefore shoulde ye be smitten any more? for ye fall away more and more: the whole head is sicke, and the whole heart is heauie.

(Notes Reference) Why should ye be (i) stricken any more? ye will revolt more and more: the whole (k) head is sick, and the whole heart faint.

(i) What good is it to seek to mend you by punishment, seeing that the more I correct you, the more you rebel?

(k) By naming the chief parts of the body, he signifies that there was no part of the whole body of the Jews free from his rods.

(Isa 1:6) From the sole of the foote vnto the head, there is nothing whole therein, but wounds, and swelling, and sores full of corruption: they haue not bene wrapped, nor bound vp, nor mollified with oyle.

(Notes Reference) From the (l) sole of the foot even to the head [there is] no soundness in it; [but] wounds, and bruises, and putrifying sores: they have not been closed, (m) neither bound up, neither mollified with ointment.

(l) Every part of the body, the least as well as the chiefest was plagued.

(m) Their plagues were so grievous that they were incurable, and yet they would not repent.

(Isa 1:7) Your land is waste: your cities are burnt with fire: strangers deuoure your lande in your presence, and it is desolate like the ouerthrowe of strangers.

(Notes Reference) Your country [is] desolate, your cities [are] burned with fire: your land, foreigners devour it in your presence, and [it is] desolate, as overthrown by (n) foreigners.

(n) Meaning, of them who dwell far off, who because they look for no advantage of that which remains destroy all before them.

(Isa 1:8) And the daughter of Zion shall remaine like a cotage in a vineyarde, like a lodge in a garden of cucumbers, and like a besieged citie.

(Notes Reference) And the daughter of (o) Zion is left as a booth in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.

(o) That is, Jerusalem.

(Isa 1:9) Except the Lord of hostes had reserued vnto vs, euen a small remnant: we should haue bene as Sodom, and should haue bene like vnto Gomorah.

(Notes Reference) Except the LORD of hosts (p) had left to us a very small remnant, we should have been (q) as Sodom, we should have been like Gomorrah.

(p) Because he will always have a Church to call on his Name.

(q) That is, all destroyed.

(Isa 1:10) Heare the worde of the Lord, O princes of Sodom: hearken vnto the Law of our God, O people of Gomorah.

(Notes Reference) Hear the word of the LORD, ye (r) rulers of Sodom; give ear to the law of our God, ye people of Gomorrah.

(r) You who for your vices deserved to be destroyed, as they of Sodom, save that God from his mercy reserved a little number, (Lam 3:22).

(Isa 1:11) What haue I to doe with the multitude of your sacrifices, sayth the Lord? I am full of the burnt offerings of rams, and of the fat of fed beasts: and I desire not the blood of bullocks, nor of lambs, nor of goates.

(Notes Reference) To what purpose [is] the multitude of your sacrifices to me? saith the LORD: I am full of the burnt offerings of rams, and the fat of fed beasts; and I (s) delight not in the blood of bulls, or of lambs, or of male goats.

(s) Although God commanded these sacrifices for a time, as aids and exercises of their faith, yet because the people did not have faith or repentance, God detests them, (Psa 50:13; Jer 6:20; Amo 5:22; Mic 6:7).

(Isa 1:12) When ye come to appeare before me, who required this of your hands to tread in my courts?

(Isa 1:13) Bring no more oblations, in vaine: incense is an abomination vnto me: I can not suffer your newe moones, nor Sabbaths, nor solemne dayes (it is iniquitie) nor solemne assemblies.

(Notes Reference) (t) Bring no more vain oblations; incense is an abomination to me; the new moons and sabbaths, the calling of assemblies, I cannot endure; [it is] iniquity, even the solemn meeting.

(t) Without faith and repentance.

(Isa 1:14) My soule hateth your newe moones and your appointed feastes: they are a burden vnto me: I am weary to beare them.

(Notes Reference) Your (u) new moons and your appointed feasts my soul hateth: they are a trouble to me; I am weary of bearing [them].

(u) Your sacrifices offered in the new moons and feasts: he condemns by this hypocrites who think to please God with ceremonies and they themselves are void of faith and mercy.

(Isa 1:15) And when you shall stretch out your hands, I wil hide mine eyes from you: and though ye make many prayers, I wil not heare: for your hands are full of blood.

(Notes Reference) And when ye spread forth your hands, I will hide my eyes from you: yea, when ye make many prayers, I will not hear: your hands are full (x) of blood.

(x) He shows that where men are given to evil, deceit, cruelty and extortion, which is meant by blood, there God will show his anger and not accept them though they seem holy, as in (Isa 59:3).

(Isa 1:16) Wash you, make you cleane: take away the euill of your workes from before mine eyes: cease to doe euill.

(Notes Reference) (y) Wash ye, make yourselves clean; put away the evil of your doings from before my eyes; cease to do evil;

(y) By this outward washing, he means the spiritual: exhorting the Jews to repent and amend their lives.

(Isa 1:17) Learne to doe well: seeke iudgement, relieue the oppressed: iudge the fatherlesse and defend the widowe.

(Notes Reference) Learn to (z) do well; seek judgment, relieve the oppressed, judge the fatherless, plead for the widow.

(z) This kind of reasoning by the second table, the scriptures use in many places against the hypocrites who pretend holiness and religion in word, but when charity and love for their brethren should appear they declare that they have neither faith nor religion.

(Isa 1:18) Come nowe, and let vs reason together, sayth the Lord: though your sinnes were as crimsin, they shalbe made white as snowe: though they were red like skarlet, they shalbe as wooll.

(Notes Reference) Come now, (a) and let us reason together, saith the LORD: though your sins are as scarlet, they shall be (b) white as snow; though they are red like crimson, they shall be as wool.

(a) To know if I accuse you without cause.

(b) Lest sinners should pretend any rigour on God's part, he only wills them to be pure in heart, and he will forgive all their sins, no matter how many or great.

(Isa 1:19) If ye consent and obey, ye shall eate the good things of the land.

(Notes Reference) If ye (c) are willing and obedient, ye shall eat the good of the land:

(Isa 1:20) But if ye refuse and be rebellious, ye shalbe deuoured with the sword: for the mouth of the Lord hath spoken it.

(Isa 1:21) Howe is the faithfull citie become an harlot? it was full of iudgement, and iustice lodged therein, but now they are murtherers.

(Notes Reference) How is the (d) faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now (e) murderers.

(d) That is, Jerusalem, which had promised happiness to me, as a wife to her husband.

(e) Given to covetousness and extortion, which he signified before by blood, (Isa 1:15).

(Isa 1:22) Thy siluer is become drosse: thy wine is mixt with water.

(Notes Reference) Thy (f) silver is become dross, thy wine mixed with water:

(f) Whatever was pure in you before, is now corrupt, though you have an outward show.

(Isa 1:23) Thy Princes are rebellious and companions of theeues: euery one loueth giftes, and followeth after rewards: they iudge not the fatherlesse, neither doeth the widowes cause come before them.

(Notes Reference) Thy princes [are] rebellious, and companions of (g) thieves: every one loveth bribes, and followeth after rewards: they judge not the fatherless, neither doth the cause of the widow come to them.

(g) That is, they maintain the wicked and the extortioners: and not only do not punish them, but are themselves such.

(Isa 1:24) Therefore sayth the Lord God of hostes, the mightie one of Israel, Ah, I will ease me of mine aduersaries, and auenge me of mine enemies.

(Notes Reference) Therefore saith the Lord, the LORD of hosts, the (h) mighty One of Israel, Ah, I will (i) rid myself of my adversaries, and avenge me of my enemies:

(h) When God will show himself merciful to his Church, he calls himself the Holy one of Israel, but when he has to do with his enemies, he is called Mighty, as against whom no power is able to resist.

(i) I will take vengeance of my adversaries the Jews and so satisfy my desire by punishing them.

(Isa 1:25) Then I will turne mine hand vpon thee, and burne out thy drosse, till it be pure, and take away all thy tinne.

(Notes Reference) And I will turn my hand upon thee, and thoroughly purge away thy dross, (k) and take away all thy tin:

(k) Lest the faithful among them should be overcome with his threatening he adds this consolation.

(Isa 1:26) And I will restore thy iudges as at the first, and thy counsellers as at the beginning: afterward shalt thou be called a citie of righteousnes, and a faithfull citie.

(Notes Reference) (l) And I will restore thy judges as at the first, and thy counsellors as at the beginning: afterward thou shalt be called, The city of righteousness, the faithful city.

(l) It is once the work of God to purify the heart of man, which he does because of his promise, made concerning the salvation of his Church.

(Isa 1:27) Zion shall be redeemed in iudgement, and they that returne in her, in iustice.

(Notes Reference) Zion shall be redeemed with (m) judgment, and her converts with righteousness.

(m) By justice is meant God's faithful promise, which is the reason for the deliverance of his Church.

(Isa 1:28) And the destruction of the transgressers and of the sinners shalbe together: and they that forsake the Lord, shalbe consumed.

(Notes Reference) And the (n) destruction of the transgressors and of the sinners [shall be] together, and they that forsake the LORD shall be consumed.

(n) The wicked will not be partakers of God's promise, (Psa 92:9).

(Isa 1:29) For they shalbe confounded for the okes, which ye haue desired, and ye shall be ashamed of the gardens, that ye haue chosen.

(Notes Reference) For they shall be ashamed of the (o) oaks which ye have desired, and ye shall be confounded for the gardens that ye have chosen.

(o) That is, the trees and pleasant places where you commit idolatry which was forbidden (Deu 16:22).

(Isa 1:30) For ye shalbe as an oke, whose leafe fadeth: and as a garden that hath no water.

(Isa 1:31) And the strong shall be as towe, and the maker thereof, as a sparke: and they shall both burne together, and none shall quench them.

(Notes Reference) And the strong shall be as a (p) wick, and its maker as a spark, and they shall both burn together, and none shall quench [them].

(p) The false god's in which you put your confidence will be consumed as easily as a piece of wick.

Passage 3: Acts 27

(Act 27:1) Now when it was concluded, that we should sayle into Italie, they deliuered both Paul, and certaine other prisoners vnto a Centurion named Iulius, of the band of Augustus.

(Notes Reference) And (1) when it was determined that we should sail into Italy, they delivered Paul and certain other prisoners unto [one] named Julius, a centurion of Augustus' band.

(1) Paul, with many other prisoners and through the midst of many deaths, is brought to Rome, but yet by God's own hand as it were, and set forth and commended to the world with many singular testimonies.

(Act 27:2) And we entred into a ship of Adramyttium purposing to saile by the coastes of Asia, and launched foorth, and had Aristarchus of Macedonia, a Thessalonian, with vs.

(Act 27:3) And the next day we arriued at Sidon: and Iulius courteously entreated Paul, and gaue him libertie to go vnto his friends, that they might refresh him.

(Act 27:4) And from thence we launched, and sayled hard by Cyprus, because ye windes were contrarie.

(Act 27:5) Then sayled we ouer the sea by Cilicia, and Pamphilia, and came to Myra, a citie in Lycia.

(Act 27:6) And there the Centurion found a ship of Alexandria, sayling into Italie, and put vs therein.

(Act 27:7) And when we had sayled slowly many dayes, and scarce were come against Gnidum, because the winde suffered vs not, we sailed hard by Candie, neere to Salmone,

(Notes Reference) And when we had sailed slowly many days, and scarce were come over against Cnidus, the wind not suffering us, we sailed under Crete, over against (a) Salmone;

(a) Which was a high hill of Crete.

(Act 27:8) And with much adoe sayled beyond it, and came vnto a certaine place called the Faire hauens, neere vnto the which was the citie Lasea.

(Act 27:9) So when much time was spent, and sayling was now ieopardous, because also the Fast was nowe passed, Paul exhorted them,

(Notes Reference) (2) Now when much time was spent, and when sailing was now dangerous, because the (b) fast was now already past, Paul admonished [them],

(2) God's providence does not take away the causes which God uses as means, but rather orders and disposes their right use, even when he reveals an extraordinary issue.

(b) This refers to the Jews fast which they kept in the feast of expiation, as we read in (Lev 23:17), which fell in the seventh month which we call October, and is not good for navigating or sailing.

(Act 27:10) And sayde vnto them, Syrs, I see that this voiage will be with hurt and much damage, not of the lading and ship onely, but also of our liues.

(Act 27:11) Neuertheles the Centurion beleeued rather the gouernour and the master of the ship, then those things which were spoken of Paul.

(Notes Reference) (3) Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

(3) Men cast themselves willingly into an infinite amount of dangers, when they choose to follow their own wisdom, rather than God, when he speaks by the mouth of his servants.

(Act 27:12) And because the hauen was not commodious to winter in, many tooke counsell to depart thence, if by any meanes they might attaine to Phenice, there to winter, which is an hauen of Candie, and lyeth toward the Southwest and by West, and Northwest and by West.

(Act 27:13) And when the Southerne winde blew softly, they supposing to atteine their purpose, loosed neerer, and sailed by Candie.

(Act 27:14) But anon after, there arose by it a stormy winde called Euroclydon.

(Notes Reference) But not long after there arose against (c) it a tempestuous wind, called (d) Euroclydon.

(d) Northeast wind.

(Act 27:15) And when the ship was caught, and could not resist the winde, we let her goe, and were caried away.

(Act 27:16) And we ran vnder a litle Yle named Clauda, and had much a doe to get the boat.

(Act 27:17) Which they tooke vp and vsed all helpe, vndergirding the ship, fearing least they should haue fallen into Syrtes, and they strake saile, and so were caried.

(Act 27:18) The next day when we were tossed with an exceeding tempest, they lightened the ship.

(Notes Reference) (4) And we being exceedingly tossed with a tempest, the next [day] they lightened the ship;

(4) The result proves that none provide worse for themselves than those who commit themselves to be governed only by their own wisdom.

(Act 27:19) And the third day we cast out with our owne hands the tackling of the ship.

(Act 27:20) And when neither sunne nor starres in many dayes appeared, and no small tempest lay vpon vs, all hope that we should be saued, was then taken away.

(Act 27:21) But after long abstinece, Paul stood forth in the mids of them, and said, Syrs, ye should haue hearkened to me, and not haue loosed from Candie: so should ye haue gained this hurt and losse.

(Notes Reference) (5) But after long abstinence Paul stood forth in the midst of them, and said, Sirs, ye should have hearkened unto me, and not have loosed from Crete, and to have gained this harm and loss.

(5) God spares the wicked for a time, for the sake of his elect and chosen.

(Act 27:22) But now I exhort you to be of good courage: for there shalbe no losse of any mans life among you, saue of the ship onely.

(Act 27:23) For there stood by me this night the Angel of God, whose I am, and whome I serue,

(Act 27:24) Saying, Feare not, Paul: for thou must be brought before Cesar: and lo, God hath giuen vnto thee freely all that sayle with thee.

(Act 27:25) Wherefore, sirs, be of good courage: for I beleeue God, that it shall be so as it hath bene tolde me.

(Notes Reference) (6) Wherefore, sirs, be of good cheer: for I believe God, that it shall be even as it was told me.

(6) The promise is made effectual through faith.

(Act 27:26) Howbeit, we must be cast into a certaine Iland.

(Act 27:27) And when ye fourteenth night was come, as we were caried to and from in the Adriaticall sea about midnight, the shipmen deemed that some countrey approched vnto them,

(Notes Reference) (7) But when the fourteenth night was come, as we were driven up and down in (e) Adria, about midnight the shipmen deemed (f) that they drew near to some country;

(7) We attain and come to the promised and sure salvation through the midst of tempests and death itself.

(e) For Ptolemy writes that the Adriatic Sea beats upon the east shore of Cecilia.

(f) Or, some country drew near to them.

(Act 27:28) And sounded, and found it twentie fathoms: and when they had gone a litle further, they sounded againe, and found fifteene fathoms.

(Act 27:29) Then fearing least they should haue fallen into some rough places, they cast foure ancres out of the sterne, and wished that the day were come.

(Act 27:30) Nowe as the mariners were about to flee out of the ship, and had let downe the boat into the sea vnder a colour as though they would haue cast ankers out of the foreship,

(Notes Reference) (8) And as the shipmen were about to flee out of the ship, when they had let down the boat into the sea, under colour as though they would have cast anchors out of the foreship,

(8) No matter how foul the act, distrust and an evil conscience can always compel men to commit it.

(Act 27:31) Paul sayde vnto the Centurion and the souldiers, Except these abide in the ship, ye can not be safe.

(Notes Reference) (9) Paul said to the centurion and to the soldiers, Except these abide in the ship, ye cannot be saved.

(9) Although the performing of God's promises does not depend upon secondary causes, yet they make themselves unworthy of God's bountifulness who do not embrace those means which God offers them, either upon rashness or distrust.

(Act 27:32) Then the souldiers cut off the ropes of the boat, and let it fall away.

(Act 27:33) And when it began to be day, Paul exhorted them all to take meate, saying, This is the fourteenth day that ye haue taried, and continued fasting, receiuing nothing:

(Notes Reference) (10) And while the day was coming on, Paul besought [them] all to take meat, saying, This day is the fourteenth day that ye have tarried and continued fasting, having taken nothing.

(10) When the world trembles, the faithful alone are not only at peace, but strengthen and encourage others by their example.

(Act 27:34) Wherefore I exhort you to take meate: for this is for your safegarde: for there shall not an heare fall from the head of any of you.

(Notes Reference) Wherefore I pray you to take [some] meat: for this is for your health: for there shall not an (g) hair fall from the head of any of you.

(g) This is a proverb which the Hebrews use, by which is meant that they will be safe, and that not one of them will perish.

(Act 27:35) And when he had thus spoken, hee tooke bread and gaue thankes to God, in presence of them all, and brake it, and began to eate.

(Act 27:36) Then were they all of good courage, and they also tooke meate.

(Act 27:37) Nowe we were in the ship in all two hundreth three score and sixteene soules.

(Act 27:38) And whe they had eaten ynough, they lightened the ship, and cast out the wheat into the sea.

(Act 27:39) And when it was day, they knewe not the countrey, but they spied a certaine creeke with a banke, into the which they were minded (if it were possible) to thrust in the ship.

(Notes Reference) (11) And when it was day, they knew not the land: but they discovered a certain (h) creek with a shore, into the which they were minded, if it were possible, to thrust in the ship.

(11) Then are tempests most of all to be feared and looked for, when the port or haven is nearest.

(h) A creek is a sea within land, as the Adriatic Sea, and the Persian Sea.

(Act 27:40) So when they had taken vp the ankers, they committed the ship vnto the sea, and loosed the rudder bonds, and hoised vp the maine saile to the winde, and drewe to the shore.

(Act 27:41) And when they fell into a place, where two seas met, they thrust in the ship: and the forepart stucke fast, and could not be moued, but the hinderpart was broken with the violence of the waues.

(Notes Reference) And falling into a place where (i) two seas met, they ran the ship aground; and the forepart stuck fast, and remained unmoveable, but the hinder part was broken with the violence of the waves.

(i) So is an isthmus called, because the Sea touches it on both sides.

(Act 27:42) Then the souldiers counsell was to kill the prisoners, least any of them, when he had swomme out, should flee away.

(Notes Reference) (12) And the soldiers' counsel was to kill the prisoners, lest any of them should swim out, and escape.

(12) There is nowhere more unfaithfulness and unthankfulness in unbelievers.

(Act 27:43) But the Centurion willing to saue Paul, stayed them from this counsell, and commanded that they that coulde swimme, shoulde cast them selues first into the sea, and goe out to land:

(Notes Reference) (13) But the centurion, willing to save Paul, kept them from [their] purpose; and commanded that they which could swim should cast [themselves] first [into the sea], and get to land:

(13) God finds even amongst his enemies those whose help he uses to preserve his own.

(Act 27:44) And the other, some on boardes, and some on certaine pieces of the ship: and so it came to passe that they came all safe to land.

(Notes Reference) (14) And the rest, some on boards, and some on [broken pieces] of the ship. And so it came to pass, that they escaped all safe to land.

(14) The goodness of God overcomes man's malice.