Read Scripture In A Year: May 15

(Deu 32:1) Hearken, ye heauens, and I will speake: and let the earth heare the words of my mouth.

(Notes Reference) Give ear, O ye (a) heavens, and I will speak; and hear, O earth, the words of my mouth.

(a) As witness of this people's ingratitude.

(Deu 32:2) My doctrine shall drop as the raine, and my speach shall stil as the dew, as the showre vpon the herbes, and as the great raine vpon the grasse.

(Notes Reference) My (b) doctrine shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass:

(b) He desires that he may speak to God's glory and that the people, as the green grass, may receive the dew of his doctrine.

(Deu 32:3) For I will publish the name of the Lord: giue ye glorie vnto our God.

(Deu 32:4) Perfect is the worke of the mighty God: for all his wayes are iudgement. God is true, and without wickednesse: iust, and righteous is he.

(Notes Reference) [He is] the (c) Rock, his work [is] perfect: for all his ways [are] judgment: a God of truth and without iniquity, just and right [is] he.

(Deu 32:5) They haue corrupted them selues towarde him by their vice, not being his children, but a frowarde and crooked generation.

(Deu 32:6) Doe ye so rewarde the Lord, O foolish people and vnwise? is not he thy father, that hath bought thee? he hath made thee, and proportioned thee.

(Notes Reference) Do ye thus requite the LORD, O foolish people and unwise? [is] not he thy father [that] hath bought thee? hath he not (d) made thee, and established thee?

(d) Not according to the common creation, but he has made you a new creature by his Spirit.

(Deu 32:7) Remember the dayes of olde: consider the yeeres of so many generations: aske thy father, and he will shewe thee: thine Elders, and they will tell thee.

(Deu 32:8) When the most hie God deuided to the nations their inheritance, when he separated the sonnes of Adam, he appoynted the borders of the people, according to the nomber of the children of Israel.

(Notes Reference) When the most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the (e) people according to the number of the children of Israel.

(e) When God by his providence divided the world, he lent for a time that portion to the Canaanites, which would later be an inheritance for all his people Israel.

(Deu 32:9) For the Lordes portion is his people: Iaakob is the lot of his inheritance.

(Deu 32:10) He found him in ye land of ye wildernes, in a waste, and roaring wildernes: he led him about, he taught him, and kept him as ye apple of his eye.

(Deu 32:11) As an eagle stereth vp her nest, flootereth ouer her birdes, stretcheth out her wings, taketh them, and beareth them on her wings,

(Notes Reference) As an eagle stirreth up her nest, (f) fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings:

(f) To teach them to fly.

(Deu 32:12) So the Lord alone led him, and there was no strange god with him.

(Deu 32:13) He caryed him vp to the hie places of the earth, that he might eate the fruites of the fieldes, and he caused him to sucke hony out of the stone, and oyle out of the hard rocke:

(Notes Reference) He made him ride on the high places of the (g) earth, that he might eat the increase of the fields; and he made him to suck (h) honey out of the rock, and oil out of the flinty rock;

(g) Meaning, of the land of Canaan, which was high in respect to Egypt.

(h) That is, abundance of all things even in the very rocks.

(Deu 32:14) Butter of kine, and milke of sheepe with fat of the lambes, and rammes fed in Bashan, and goates, with the fat of the graines of wheat, and the red licour of the grape hast thou drunke.

(Deu 32:15) But he that should haue bene vpright, when he waxed fat, spurned with his heele: thou art fat, thou art grosse, thou art laden with fatnes: therefore he forsooke God that made him, and regarded not the strong God of his saluation.

(Notes Reference) (i) But Jeshurun waxed fat, and kicked: thou art waxen fat, thou art grown thick, thou art covered [with fatness]; then he forsook God [which] made him, and lightly esteemed the Rock of his salvation.

(i) He shows what is the principal end of our vocation.

(Deu 32:16) They prouoked him with strange gods: they prouoked him to anger with abominations.

(Notes Reference) They provoked him to jealousy with (k) strange [gods], with abominations provoked they him to anger.

(k) By changing his service for their superstitions.

(Deu 32:17) They offred vnto deuils, not to God, but to gods whome they knew not: new gods that came newly vp, whome their fathers feared not.

(Notes Reference) They sacrificed unto devils, not to God; to gods whom they knew not, to (l) new [gods that] came newly up, whom your fathers feared not.

(l) Scripture calls new, whatever man invents, be the error ever so old.

(Deu 32:18) Thou hast forgotten the mightie God that begate thee, and hast forgotten God that formed thee.

(Deu 32:19) The Lord then sawe it, and was angrie, for the prouocation of his sonnes and of his daughters.

(Notes Reference) And when the LORD saw [it], he abhorred [them], because of the provoking of his (m) sons, and of his daughters.

(m) He calls them God's children, not to honour them, but to show them from what dignity they are fallen.

(Deu 32:20) And he said, I will hide my face from the: I will see what their ende shalbe: for they are a frowarde generation, children in who is no faith.

(Deu 32:21) They haue moued me to ielousie with that which is not God: they haue prouoked me to anger with their vanities: and I will moue them to ielousie with those which are no people: I wil prouoke them to anger with a foolish nation.

(Notes Reference) They have moved me to jealousy with [that which is] not God; they have provoked me to anger with their vanities: and I will move them to jealousy with [those which are] not a (n) people; I will provoke them to anger with a foolish nation.

(n) Which I have not favoured, nor given my law to them.

(Deu 32:22) For fire is kindled in my wrath, and shall burne vnto the bottome of hell, and shall consume the earth with her increase, and set on fire the foundations of the mountaines.

(Deu 32:23) I will spend plagues vpon them: I will bestowe mine arrowes vpon them.

(Deu 32:24) They shalbe burnt with hunger, and consumed with heate, and with bitter destruction: I will also sende the teeth of beastes vpon them, with the venime of serpents creeping in the dust.

(Deu 32:25) The sworde shall kill them without, and in the chambers feare: both the yong man and the yong woman, the suckeling with the man of gray heare.

(Notes Reference) The sword (o) without, and terror within, shall destroy both the young man and the virgin, the suckling [also] with the man of gray hairs.

(o) They shall be slain both in the field and at home.

(Deu 32:26) I haue said, I would scatter them abroade: I would make their remembrance to cease from among men,

(Deu 32:27) Saue that I feared the furie of the enemie, least their aduersaries should waxe proude, and least they should say, Our hie hande and not the Lord hath done all this:

(Notes Reference) Were it not that I feared the wrath of the enemy, lest their adversaries should (p) behave themselves strangely, [and] lest they should say, Our hand [is] high, and the LORD hath not done all this.

(p) Rejoicing to see the godly afflicted, and attributing to themselves that which is wrought by God's hand.

(Deu 32:28) For they are a nation voide of counsel, neither is there any vnderstanding in them.

(Deu 32:29) Oh that they were wise, then they would vnderstand this: they would consider their latter ende.

(Notes Reference) O that they were wise, [that] they understood this, [that] they would (q) consider their latter end!

(q) They would consider the happiness that was prepared for them, if they had obeyed God.

(Deu 32:30) How should one chase a thousand, and two put ten thousande to flight, except their strong God had sold the, and the Lord had shut them vp?

(Deu 32:31) For their god is not as our God, euen our enemies being iudges.

(Deu 32:32) For their vine is of the vine of Sodom, and of the vines of Gomorah: their grapes are grapes of gall, their clusters be bitter.

(Deu 32:33) Their wine is the poyson of dragons, and the cruel gall of aspes.

(Notes Reference) Their (r) wine [is] the poison of dragons, and the cruel venom of asps.

(r) The fruit of the wicked are as poison, detestable to God, and dangerous for man.

(Deu 32:34) Is not this laide in store with me, and sealed vp among my treasures?

(Deu 32:35) Vengeance and recompence are mine: their foote shall slide in due time: for the day of their destruction is at hand, and the things that shall come vpon them, make haste.

(Deu 32:36) For the Lord shall iudge his people, and repent towarde his seruants, when hee seeth that their power is gone, and none shut vp in holde nor left abroad.

(Notes Reference) For the LORD shall judge his people, and repent himself for his servants, when he seeth that [their] power is gone, and [there is] none (s) shut up, or left.

(s) When neither strong nor weak in a manner remain.

(Deu 32:37) When men shall say, Where are their gods, their mighty God in whome they trusted,

(Deu 32:38) Which did eate the fat of their sacrifices, and did drinke the wine of their drinke offring? let them rise vp, and help you: let him be your refuge.

(Deu 32:39) Behold now, for I, I am he, and there is no gods with me: I kill, and giue life: I wound, and I make whole: neither is there any that can deliuer out of mine hand.

(Deu 32:40) For I lift vp mine hand to heauen, and say, I liue for euer.

(Notes Reference) For I (t) lift up my hand to heaven, and say, I live for ever.

(t) That is, I swear, read (Gen_14:22).

(Deu 32:41) If I whet my glittering sworde, and mine hand take holde on iudgement, I will execute vengeance on mine enemies, and will rewarde them that hate me.

(Deu 32:42) I will make mine arrowes drunke with blood, (and my sword shall eate flesh) for the blood of the slaine, and of the captiues, when I beginne to take vengeance of the enemie.

(Deu 32:43) Ye nations, praise his people: for he will auenge the blood of his seruants, and will execute vengeance vpon his aduersaries, and will bee mercifull vnto his lande, and to his people.

(Notes Reference) Rejoice, O ye nations, [with] his people: for he will avenge the (u) blood of his servants, and will render vengeance to his adversaries, and will be merciful unto his land, [and] to his people.

(u) Where the blood of God's people is shed for their sins or trial of their faith, he promises to avenge it.

(Deu 32:44) Then Moses came and spake all ye words of this song in the audience of the people, he and Hoshea the sonne of Nun.

(Deu 32:45) When Moses had made an end of speaking all these wordes to all Israel,

(Deu 32:46) Then hee said vnto them, Set your heartes vnto all the wordes which I testifie against you this day, that ye may commande them vnto your children, that they may obserue and doo all the wordes of this Lawe.

(Deu 32:47) For it is no vaine worde concerning you, but it is your life, and by this worde ye shall prolong your dayes in the land, whither yee go ouer Iorden to possesse it.

(Notes Reference) For it [is] not a (x) vain thing for you; because it [is] your life: and through this thing ye shall prolong [your] days in the land, whither ye go over Jordan to possess it.

(x) For I will perform my promise to you, (Isa_55:10).

(Deu 32:48) And the Lord spake vnto Moses the selfe same day, saying,

(Deu 32:49) Goe vp into the mountaine of Abarim, vnto the mount Nebo, which is in the lande of Moab, that is ouer against Iericho: and beholde the lande of Canaan, which I giue vnto the children of Israel for a possession,

(Deu 32:50) And die in the mount which thou goest vp vnto, and thou shalt be gathered vnto thy people, as Aaron thy brother died in mount Hor, and was gathered vnto his people,

(Deu 32:51) Because ye trespassed against me among the children of Israel, at the waters of Meribah, at Kadesh in the wildernesse of Zin: for ye sanctified me not among the children of Israel.

(Notes Reference) Because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye (y) sanctified me not in the midst of the children of Israel.

(y) You were not earnest and constant to maintain my honour.

(Deu 32:52) Thou shalt therefore see the lande before thee, but shalt not go thither, I meane, into the land which I giue the children of Israel.

Passage 2: Isaiah 5

(Isa 5:1) Now will I sing to my beloued a song of my beloued to his vineyarde, My beloued had a vineyarde in a very fruitefull hill,

(Notes Reference) Now will (a) I sing to my (b) wellbeloved a song of my beloved concerning his vineyard. My wellbeloved hath a (c) vineyard in a very fruitful hill:

(a) The prophet by this song sets before the people's eyes their ingratitude and God's mercy.

(b) That is, to God.

(Isa 5:2) And hee hedged it, and gathered out the stones of it, and he planted it with the best plants, and hee builte a towre in the middes thereof, and made a wine presse therein: then hee looked that it should bring foorth grapes: but it brought foorth wilde grapes.

(Notes Reference) And he dug it, and removed its stones, and planted it with the choicest vine, (d) and built a tower in the midst of it, and also made a winepress in it: and he expected that it should bring forth grapes, and it brought forth (e) wild grapes.

(d) He spared no diligence or cost.

(e) In (Isa 5:7) he declares what they were.

(Isa 5:3) Now therefore, O inhabitants of Ierusalem and men of Iudah, iudge, I pray you, betweene me, and my vineyarde.

(Notes Reference) And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, (f) between me and my vineyard.

(f) He makes them judges in their own cause, for as much as it was evident that they were the cause of their own ruin.

(Isa 5:4) What coulde I haue done any more to my vineyard that I haue not done vnto it? why haue I looked that it should bring foorth grapes, and it bringeth foorth wilde grapes?

(Isa 5:5) And nowe I will tell you what I will do to my vineyarde: I will take away the hedge thereof, and it shall be eaten vp: I will breake the wall thereof, and it shall be troden downe:

(Notes Reference) And now come; I will tell you what I will do to my vineyard: I (g) will take away its hedge, and it shall be eaten up; [and] break down the wall of it, and it shall be trodden down:

(g) I will take no more care for it: meaning, that he would take from them his word and ministers and all other comforts, and feed them contrary plagues.

(Isa 5:6) And I will laye it waste: it shall not be cut, nor digged, but briers, and thornes shall growe vp: I will also commande the cloudes that they raine no raine vpon it.

(Isa 5:7) Surely the vineyard of the Lord of hostes is the house of Israel, and the men of Iudah are his pleasant plant, and hee looked for iudgement, but beholde oppression: for righteousnesse, but beholde a crying.

(Notes Reference) For the vineyard of the LORD of hosts [is] the house of Israel, and the men of Judah his pleasant plant: and he looked for (h) judgment, but behold oppression; for righteousness, but behold (i) a cry.

(h) Judgment and righteousness are true fruit of the fear of God and therefore in the cruel oppression there is no religion.

(i) Of them who are oppressed.

(Isa 5:8) Woe vnto them that ioyne house to house, and laye fielde to fielde, till there bee no place, that ye may be placed by your selues in the mids of the earth.

(Notes Reference) Woe to them that join house to house, [that] lay field to field, till [there is] no (k) place, that they may be placed alone in the midst of the earth!

(k) That is, for the poor to dwell in.

(Isa 5:9) This is in mine cares, saith the Lord of hostes. Surely many houses shall be desolate, euen great, and faire without inhabitant.

(Notes Reference) In my (l) ears [said] the LORD of hosts, Of a truth many houses shall be desolate, [even] great and fair, without inhabitant.

(l) I have heard the complaint and cry of the poor.

(Isa 5:10) For ten acres of vines shall yelde one bath, and the seede of an homer shall yelde an ephah.

(Notes Reference) Yea, ten acres of vineyard shall yield one (m) bath, and the seed of an (n) homer shall yield an (o) ephah.

(m) Which contains about 5 gallons, so that every acre would yield only half a gallon.

(n) Which contains 50 gallons.

(o) An ephah contains 5 gallons and is in dry things as much as a bath is in liquids.

(Isa 5:11) Wo vnto them, that rise vp early to follow drunkennes, and to them that continue vntill night, till the wine doe inflame them.

(Notes Reference) Woe to them that (p) rise early in the morning, [that] they may follow strong drink; that continue until (q) night, [till] wine inflames them!

(p) Who spare no pain nor diligence to follow their lusts.

(q) Who are never weary of their rioting and excessive pleasures but use all means to provoke to the same.

(Isa 5:12) And the harpe and viole, timbrel, and pipe, and wine are in their feastes: but they regard not the worke of the Lord, neither consider the worke of his handes.

(Notes Reference) And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the (r) work of the LORD, neither consider the operation of his hands.

(r) They do not regard the provident care of God over them, nor for what end he has created them.

(Isa 5:13) Therefore my people is gone into captiuitie, because they had no knowledge, and the glorie thereof are men famished, and the multitude thereof is dried vp with thirst.

(Notes Reference) Therefore my people (s) have gone into captivity, because [they have] (t) no knowledge: and their honourable men [are] famished, and their multitude dried up with thirst.

(s) That is, will certainly go: for so the prophets use to speak as though the thing which will come to pass were done already.

(t) Because they would not obey the word of God.

(Isa 5:14) Therefore hell hath inlarged it selfe, and hath opened his mouth, without measure, and their glorie, and their multitude, and their pompe, and hee that reioyceth among them, shall descend into it.

(Notes Reference) Therefore (u) hell hath enlarged herself, and opened her mouth without measure: and their glory, and their multitude, and their pomp, and he that rejoiceth, shall descend into it.

(u) Meaning, the grave will swallow up them who will die for hunger and thirst, and yet for all this great destruction it will never be satisfied.

(Isa 5:15) And man shalbe brought downe, and man shalbe humbled, euen the eyes of the proude shalbe humbled.

(Isa 5:16) And the Lord of hostes shalbe exalted in iudgement, and the holy God shalbe sanctified in iustice.

(Isa 5:17) Then shall the lambes feede after their maner, and the strangers shall eate the desolate places of the fat.

(Notes Reference) Then shall (x) the lambs feed after their manner, and the waste places of the fat ones shall strangers eat.

(x) God comforts the poor lambs of his Church, who had been strangers in other countries, promising that they would dwell in these places again, of which they had been deprived by the fat and cruel tyrants.

(Isa 5:18) Woe vnto them, that draw iniquitie with cordes of vanitie, and sinne, as with cart ropes:

(Notes Reference) Woe to them that draw iniquity with (y) cords of vanity, and sin as it were with a cart rope:

(y) Who use all allurements, opportunities and excuses to harden their conscience in sin.

(Isa 5:19) Which say, Let him make speede: let him hasten his worke, that wee may see it: and let the counsell of the holy one of Israel draw neere and come, that we may knowe it.

(Notes Reference) That say, (z) Let him make speed, [and] hasten his work, that we may see [it]: and let the counsel of the Holy One of Israel draw near and come, that we may know [it]!

(z) He shows what are the words of the wicked, when they are menaced by God's judgments, (2Pe 3:4).

(Isa 5:20) Woe vnto them that speake good of euill, and euill of good, which put darkenes for light, and light for darkenes, that put bitter for sweete, and sweete for sowre.

(Notes Reference) Woe to them that call evil good, (a) and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter!

(a) Who are not ashamed of sin, nor care for honesty but are grown to a desperate impiety.

(Isa 5:21) Woe vnto them that are wise in their owne eyes, and prudent in their owne sight.

(Notes Reference) Woe to [them that are] (b) wise in their own eyes, and prudent in their own sight!

(b) Who contemn all doctrine and admonition.

(Isa 5:22) Wo vnto them that are mightie to drinke wine, and to them that are strong to powre in strong drinke:

(Notes Reference) Woe to [them that are] (c) mighty to drink wine, and men of strength to mix strong drink:

(Isa 5:23) Which iustifie the wicked for a rewarde, and take away the righteousnesse of the righteous from him.

(Isa 5:24) Therefore as the flame of fire deuoureth the stubble, and as the chaffe is cosumed of the flame: so their roote shalbe as rottennesse, and their bud shall rise vp like dust, because they haue cast off the Lawe of the Lord of hostes, and contemned the word of the holy one of Israel.

(Notes Reference) Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, [so] their (d) root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the LORD of hosts, and despised the word of the Holy One of Israel.

(d) Both they and their posterity so that nothing will be left.

(Isa 5:25) Therefore is the wrath of the Lord kindled against his people, and hee hath stretched out his hand vpon them, and hath smitten them that the mountaines did tremble: and their carkases were torne in the middes of the streetes, and for all this his wrath was not turned away, but his hande was stretched out still.

(Notes Reference) Therefore is the anger of the LORD kindled against his people, and he hath stretched forth his (e) hand against them, and hath smitten them: and the hills trembled, and their carcases [were] torn in the midst of the streets. For all this his anger is not turned away, but his hand [is] stretched out still.

(e) He shows that God had so sore punished this people, that the dumb creatures if they had been so plagued would have been more sensible, and therefore his plagues must continue, till they begin to seal them.

(Isa 5:26) And he will lift vp a signe vnto the nations a farre, and wil hisse vnto them from the ende of the earth: and beholde, they shall come hastily with speede.

(Notes Reference) And he will lift up an ensign (f) to the nations from afar, and will hiss to them from the end of the earth: and, behold, they shall come with speed swiftly:

(f) He will make the Babylonians come against them at his beck, and to fight under his standard.

(Isa 5:27) None shall faint nor fall among them: none shall slumber nor sleepe, neither shall the girdle of his loynes be loosed, nor the latchet of his shooes be broken:

(Notes Reference) None shall (g) be weary nor stumble among them; none shall slumber nor sleep; neither shall the belt of their loins be loosed, nor (h) the latchet of their shoes be broken:

(g) They will be prompt and lusty to execute God's vengeance.

(h) The enemy will have no impediment.

(Isa 5:28) Whose arrowes shall be sharpe, and all his bowes bent: his horse hoofes shall be thought like flint, and his wheeles like a whirlewinde.

(Isa 5:29) His roaring shalbe like a lyon, and he shall roare like lyons whelpes: they shall roare, and lay holde of the praye: they shall take it away, and none shall deliuer it.

(Notes Reference) Their roaring [shall be] like a lion, they shall roar like young lions: yea, they shall (i) roar, and lay hold of the prey, and shall carry [it] away safe, and none shall deliver [it].

(i) By which is declared the cruelty of the enemy.

(Isa 5:30) And in that day they shall roare vpon them, as the roaring of the sea: and if they looke vnto the earth, beholde darkenesse, and sorowe, and the light shalbe darkened in their skie.

(Notes Reference) And in that day they shall roar against them like the roaring of the sea: and if (k) [one] looketh to the land, behold darkness [and] sorrow, and the light is darkened in its (l) heavens.

(k) The Jews will find no comfort.

(l) In the land of Judah.

Passage 3: Colossians 2

(Col 2:1) For I woulde ye knewe what great fighting I haue for your sakes, and for them of Laodicea, and for as many as haue not seene my person in the flesh,

(Notes Reference) For I (1) would that ye knew what great conflict I have for you, and [for] them at Laodicea, and [for] as many as have not seen my (a) face in the flesh;

(1) The taking away of an objection: in that he did not visit the Colossians or the Laodiceans, he was not being negligent; rather, he is so much the more careful for them.

(a) Me, present in body.

(Col 2:2) That their heartes might be comforted, and they knit together in loue, and in all riches of the full assurance of vnderstanding, to know the mysterie of God, euen the Father, and of Christ:

(Notes Reference) (2) That (b) their hearts might be comforted, being knit together in love, and unto all riches of the (c) full assurance of understanding, to the acknowledgement of the mystery of God, and of the Father, and of Christ;

(2) He concludes shortly the sum of the former doctrine, that is, that the whole sum of true wisdom, and most secret knowledge of God, consists in Christ alone, and that this is the use of it with regard to men, that they are knit together in love, and rest themselves happily in the knowledge of so great a goodness, until they come to fully enjoy it.

(b) Whom, he never says.

(Col 2:3) In whom are hid all the treasures of wisedome and knowledge.

(Notes Reference) In whom are hid all the treasures of (d) wisdom and knowledge.

(d) There is no true wisdom outside of Christ.

(Col 2:4) And this I say, lest any man shoulde beguile you with entising wordes:

(Notes Reference) (3) And this I say, lest any man should beguile you with (e) enticing words.

(3) A passing over to the treatise following, against the corruptions of Christianity.

(e) With a planned type of talk made to persuade.

(Col 2:5) For though I be absent in the flesh, yet am I with you in the spirit, reioycing and beholding your order, and your stedfast faith in Christ.

(Notes Reference) For though I be absent in the flesh, yet am I with you in the spirit, joying and beholding your (f) order, and the stedfastness of your (g) faith in Christ.

(f) The manner of your ecclesiastical discipline.

(g) Doctrine.

(Col 2:6) As ye haue therefore receiued Christ Iesus the Lord, so walke in him,

(Notes Reference) As ye have therefore (h) received Christ Jesus the Lord, [so] walk ye in him:

(h) So then Christ does not depend upon men's traditions.

(Col 2:7) Rooted and built in him, and stablished in the faith, as ye haue bene taught, abouding therein with thankesgiuing.

(Col 2:8) Beware lest there be any man that spoile you through philosophie, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Christ.

(Notes Reference) (4) Beware lest any man (i) spoil you through philosophy and vain deceit, (5) after the tradition of men, (6) after the (k) rudiments of the world, (7) and not after Christ.

(4) He brings all corruptions under three types. The first is that which rests on vain and curious speculations, and yet bears a show of certain subtle wisdom.

(i) This is a word of war, and it is as much as to drive or carry away a spoil or booty. (5) The second, which is manifestly superstitious and vain, and stands only upon custom and pretended inspirations. (6) The third type was of those who joined the rudiments of the world (that is to say, the ceremonies of the Law) with the Gospel.

(k) Principles and rules, with which God ruled his Church, as it were under a schoolmaster. (7) A general confutation of all corruptions is this, that if it adds anything to Christ, it must necessarily be a false religion.

(Col 2:9) For in him dwelleth all the fulnesse of the Godhead bodily.

(Notes Reference) (8) For in (l) him (m) dwelleth (n) all the fulness of the Godhead (o) bodily.

(8) A reason: because only Christ, being God and man, is most perfect, and passes far above all things, so that whoever has him, requires nothing more.

(l) By these words is shown a distinction of the natures.

(m) This word "dwelleth" notes out to us the joining together of those natures, so that God and man, is one Christ.

(n) These words declare that the perfect Godhead is in Christ.

(o) The union of God and man, is substantial and essential.

(Col 2:10) And yee are complete in him, which is the head of all principalitie and power.

(Col 2:11) In whome also yee are circumcised with circumcision made without handes, by putting off the sinfull body of the flesh, through the circumcision of Christ,

(Notes Reference) (9) In whom also ye are circumcised with the circumcision made without hands, in putting off the (p) body of the sins of the flesh by the circumcision of Christ:

(9) Now he deals precisely against the third type, that is to say, against those who urged the Jewish religion: and first of all, he denies that we have need of the circumcision of the flesh, seeing that without it we are circumcised within, by the power of Christ.

(p) These many words are used to show what the old man is, whom Paul in other places calls the body of sin.

(Col 2:12) In that yee are buried with him through baptisme, in whome ye are also raised vp together through the faith of the operation of God, which raised him from the dead.

(Notes Reference) (10) (q) Buried with (r) him in baptism, (11) wherein also ye are risen with [him] through the faith of the operation of (s) God, who hath raised him from the dead.

(10) The taking away of an objection: we do not need an external sign to the extent which our fathers had, seeing that our baptism is a most effectual pledge and witness, of that inward restoring and renewing.

(q) See (Rom 6:4).

(r) So then all the force of the matter comes not from the very deed done, that is to say, it is not the dipping of us into the water by a minister that makes us to be buried with Christ, as the papists say, that even by the very act's sake we become very Christians, but it comes from the power of Christ, for the apostle adds the resurrection of Christ, and faith.

(11) One purpose of baptism is to symbolise the death and burial of the old man, and that by the mighty power of God alone, whose power we lay hold on by faith, in the death and resurrection of Christ.

(s) Through faith which comes from God.

(Col 2:13) And you which were dead in sinnes, and in the vncircumcision of your flesh, hath he quickened together with him, forgiuing you all your trespasses,

(Notes Reference) (12) And you, being dead in your sins (13) and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses;

(12) Another thing baptism symbolises is, that we who were dead in sin, might obtain free remission of sins and eternal life, through faith in Christ who died for us.

(13) A new argument which lies in these few words, and it is this: uncircumcision was no hindrance to you in obtaining life, because you were justified in Christ; therefore you do not need circumcision for the attainment of salvation.

(Col 2:14) And putting out the hand writing of ordinances that was against vs, which was contrarie to vs, hee euen tooke it out of the way, and fastened it vpon the crosse,

(Notes Reference) (14) Blotting out the (t) handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross;

(14) He speaks now more generally against the whole service of the Law, and shows by two reasons, that it is abolished. First, to what purpose would he that has obtained remission of all his sins in Christ, require those helps of the Law? Secondly, because if a man rightly considers those rites, he will find that they were so many testimonies of our guiltiness, by which we manifestly witnessed as it were by our own handwritings, that we deserved damnation. Therefore Christ put out that handwriting by his coming, and fastening it to the cross, triumphed over all our enemies, were they ever so mighty. Therefore to what end and purpose should we now use those ceremonies, as though we were still guilty of sin, and subject to the tyranny of our enemies?

(t) Abolishing the rites and ceremonies.

(Col 2:15) And hath spoyled the Principalities, and Powers, and hath made a shew of them openly, and hath triumphed ouer them in the same crosse.

(Notes Reference) [And] having spoiled (u) principalities and powers, he (x) made a shew of them openly, triumphing over them in (y) it.

(u) Satan and his angels.

(x) As a conqueror he made show of those captives, and put them to shame.

(y) That is, the cross. The cross was a chariot of triumph. No conqueror could have triumphed so gloriously in his chariot, as Christ did upon the cross.

(Col 2:16) Let no man therefore condemne you in meate and drinke, or in respect of an holy day, or of the newe moone, or of the Sabbath dayes,

(Notes Reference) (15) Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]:

(15) The conclusion: in which also he means certain types, as the difference of days, and meats, and proves by a new argument, that we are not bound to them: that is, because those things were shadows of Christ to come, but now we possess him who was exhibited to us.

(Col 2:17) Which are but a shadowe of thinges to come: but the body is in Christ.

(Notes Reference) Which are a shadow of things to come; but the (z) body [is] of Christ.

(z) The body as a thing of substance and physical strength, he sets against shadows.

(Col 2:18) Let no man at his pleasure beare rule ouer you by humblenesse of minde, and worshipping of Angels, aduauncing himselfe in those thinges which hee neuer sawe, rashly puft vp with his fleshly minde,

(Notes Reference) (16) Let no man beguile you of your reward in a voluntary (a) humility and worshipping of angels, (17) intruding into those things which he hath not seen, (18) (b) vainly puffed up by his fleshly mind,

(16) He disputes against the first type of corruptions, and sets down the worshipping of angels as an example: which type of false religion he refutes, first, this way: because those who bring in such a worship, attribute that to themselves which is proper only to God, that is, authority to bind men's consciences with religion, even though they seem to bring in these things by humility of mind.

(a) By foolish humility of mind: for otherwise humility is a virtue. For these angel worshippers blamed those of pride who would go straight to God, and use no other means besides Christ.

(17) Secondly, because they rashly thrust upon them as oracles those things which they neither saw nor heard, but devised by themselves.

(18) Thirdly, because these things have no other ground upon which they are built, but only the opinion of men, who please themselves immensely in their own devices.

(b) Without reason.

(Col 2:19) And holdeth not the head, whereof all the body furnished and knit together by ioyntes and bands, increaseth with the increasing of God.

(Notes Reference) (19) And not holding the (c) Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of (d) God.

(19) The fourth argument, which is of great weight: because they rob Christ of his dignity, who alone is sufficient both to nourish and also to increase his whole body.

(d) With the increasing which comes from God.

(Col 2:20) Wherefore if ye be dead with Christ from the ordinances of the world, why, as though ye liued in ye world, are ye burdened with traditions?

(Notes Reference) (20) Wherefore if ye be dead with Christ from the rudiments of the world, why, (e) as though living in the world, are ye subject to ordinances,

(20) Now last of all he fights against the second type of corruptions, that is to say, against mere superstitions, invented by men, which partly deceive the simplicity of some with their craftiness, and partly with their foolish superstitions and to be laughed at: as when godliness, remission of sins, or any such like virtue, is put in some certain type of meat, and such like things, which the inventors of such rites themselves do not understand, because indeed it is not there. And he uses an argument taken of comparison. If by the death of Christ who established a new covenant with his blood, you are delivered from those external rites with which it pleased the Lord to prepare the world, as it were by certain rudiments, to that full knowledge of true religion, why would you be burdened with traditions, I know not what, as though you were citizens of this world, that is to say, as though you depended upon this life, and earthly things? Now this is the reason why before verse eight he followed another order than he does in the refutation: because he shows by this what degrees false religions came into the world, that is, beginning first by curious speculations of the wise, after which in process of time succeeded gross superstition, against which mischiefs the Lord set at length that service of the Law, which some abused in like sort. But in the refutation he began with the abolishing of the Law service, that he might show by comparison, that those false services ought much more to be taken away.

(e) As though your felicity stood in these earthly things, and the kingdom of God was not rather spiritual.

(Col 2:21) As, Touch not, Taste not, Handle not.

(Notes Reference) (21) (Touch not; taste not; handle not;

(21) An imitation of these superstitious men, rightly expressing their nature and use of speech.

(Col 2:22) Which al perish with the vsing, and are after the commandements and doctrines of men.

(Notes Reference) (22) Which all are to perish with the using;) (23) after the commandments and doctrines of men?

(22) Another argument: the spiritual and inward kingdom of God cannot consist in these outward things, which perish with the using.

(23) The third argument: because God is not the author of these traditions, therefore they are not that which we are obligated to do.

(Col 2:23) Which thinges haue in deede a shewe of wisdome, in voluntarie religion and humblenesse of minde, and in not sparing the body, which are thinges of no valewe, sith they perteine to the filling of the flesh.

(Notes Reference) (24) Which things have indeed a shew of (f) wisdom in (g) will worship, and humility, and (h) neglecting of the body; not in any honour to the (i) satisfying of the flesh.

(24) The taking away of an objection. These things have a good appearance, because men by this means seem to worship God with a good mind, and humble themselves, and neglect the body, which the most part of men curiously pamper and cherish. But yet nonetheless the things themselves are of no value, for they do not pertain to the things that are spiritual and everlasting, but to the nourishment of the flesh.

(f) Which seem indeed to be some exquisite thing, and such wise devices as though they came from heaven.

(g) From here sprang the works of supererogation, as the papists call them, that is to say, works that form a reserve fund of merit that can be drawn on in favour of sinners, as though men performed more than is commanded them: which was the beginning and the very ground upon which monk's merits were brought in.

(h) A graphic description of monasticism.

(i) Seeing they stand in meat and drink, in which the kingdom of God does not stand.