Read Scripture In A Year: May 22

Passage 1: Joshua 8

(Jos 8:1) After, the Lord saide vnto Ioshua, Feare not, neither bee thou faint hearted: take all the men of warre with thee and arise, go vp to Ai: beholde, I haue giuen into thine hand the King of Ai, and his people, and his citie, and his land.

(Jos 8:2) And thou shalt doe to Ai and to the King thereof, as thou didst vnto Iericho and to the King thereof: neuerthelesse the spoyle thereof and the cattell thereof shall ye take vnto you for a praye: thou shalt lye in wait against the citie on the backside thereof.

(Notes Reference) And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city (a) behind it.

(a) Meaning on the west side, as in (Jos 8:9).

(Jos 8:3) Then Ioshua arose, and all the men of warre to goe vp against Ai: and Ioshua chose out thirtie thousand strong men, and valiant, and sent them away by night.

(Jos 8:4) And he commanded them, saying, Behold, yee shall lye in waite against the citie on the backeside of the citie: goe not very farre from the citie, but be ye all in a readinesse.

(Notes Reference) And he commanded them, saying, Behold, ye (b) shall lie in wait against the city, [even] behind the city: go not very far from the city, but be ye all ready:

(b) God would not destroy Ai by a miracle, as Jericho, so that other nations would fear the power and policy of his people.

(Jos 8:5) And I and all the people that are with me, will approche vnto the citie: and when they shall come out against vs, as they did at the first time, then will we flee before them.

(Jos 8:6) For they wil come out after vs, till we haue brought them out of the citie: for they will say, They flee before vs as at the first time: so we will flee before them.

(Jos 8:7) Then you shall rise vp from lying in waite and destroy the citie: for the Lord your God wil deliuer it into your hand.

(Jos 8:8) And when ye haue taken the citie, ye shall set it on fire: according to the commandement of the Lord shall ye do: behold, I haue charged you.

(Jos 8:9) Ioshua then sent them foorth, and they went to lye in waite, and abode betweene Beth-el and Ai, on the Westside of Ai: but Ioshua lodged that night among the people.

(Notes Reference) Joshua therefore sent them forth: and they went to lie in ambush, and abode between Bethel and Ai, on the west side of Ai: but Joshua lodged that night (c) among the people.

(Jos 8:10) And Ioshua rose vp early in the morning, and nombred the people: and he and the Elders of Israel went vp before the people against Ai.

(Notes Reference) And Joshua rose up early in the morning, and (d) numbered the people, and went up, he and the elders of Israel, before the people to Ai.

(d) That is, viewed or mustered them and set them in array.

(Jos 8:11) Also all the men of warre that were with him went vp and drewe neere, and came against the citie, and pitched on the Northside of Ai: and there was a valley betweene them and Ai.

(Jos 8:12) And hee tooke about fiue thousande men, and set them to lye in waite betweene Beth-el and Ai, on the Westside of the citie.

(Notes Reference) And he took about five thousand men, (e) and set them to lie in ambush between Bethel and Ai, on the west side of the city.

(e) He sent these few, that the others who lay in ambush might not be discovered.

(Jos 8:13) And the people set all the hoste that was on the Northside against the citie, and the liers in waite on the West, against the citie: and Ioshua went the same night into the mids of the valley.

(Notes Reference) And when they had set the people, [even] all the host that [was] on the north of the city, and their liers in wait on the west of the city, Joshua went that night into the (f) midst of the valley.

(f) To the intent that they in the city more easily discover his army.

(Jos 8:14) And when the King of Ai sawe it, then the men of the citie hasted and rose vp earely, and went out against Israel to battell, hee and all his people at the time appointed, before the plaine: for he knew not that any lay in waite against him on the backeside of the citie.

(Jos 8:15) Then Ioshua and all Israel as beaten before them, fled by the way of the wildernes.

(Notes Reference) And Joshua and all Israel (g) made as if they were beaten before them, and fled by the way of the wilderness.

(g) As they who pretended to flee for fear.

(Jos 8:16) And all the people of the citie were called together, to pursue after them: and they pursued after Ioshua, and were drawen away out of the city,

(Jos 8:17) So that there was not a man left in Ai, nor in Beth-el, that went not out after Israel: and they left the citie open, and pursued after Israel.

(Jos 8:18) Then the Lord said vnto Ioshua, Stretch out the speare that is in thine hande, towarde Ai: for I wil giue it into thine hand: and Ioshua stretched out the speare that hee had in his hand, toward the citie.

(Notes Reference) And the LORD said unto Joshua, (h) Stretch out the spear that [is] in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that [he had] in his hand toward the city.

(h) Or, lift up the banner to signify when they should invade the city.

(Jos 8:19) And they that lay in wait, arose quickly out of their place, and ranne as soone as he had stretched out his hand, and they entred into the citie, and tooke it, and hasted, and set the citie on fire.

(Jos 8:20) And the men of Ai looked behinde them, and sawe it: for loe, the smoke of the citie ascended vp to heauen, and they had no power to flee this way or that way: for the people that fled to the wildernesse, turned backe vpon the pursuers.

(Jos 8:21) When Ioshua and all Israel sawe that they that lay in waite, had taken the citie, and that the smoke of the citie mounted vp, then they turned againe and slewe the men of Ai.

(Jos 8:22) Also the other issued out of the citie against them: so were they in the middes of Israel, these being on the one side, and the rest on the other side: and they slewe them, so that they let none of them remaine nor escape.

(Notes Reference) And the (i) other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.

(i) Who came out of the ambush.

(Jos 8:23) And the King of Ai they tooke aliue, and brought him to Ioshua.

(Jos 8:24) And when Israel had made an ende of slaying all the inhabitants of Ai in the fielde, that is, in the wildernesse, where they chased them, and when they were all fallen on the edge of the sworde, vntill they were consumed, all the Israelites returned vnto Ai, and smote it with the edge of the sworde.

(Notes Reference) And it came to pass, when Israel had made an end of slaying all the inhabitants of Ai in the field, in the wilderness wherein they chased them, and when they were all fallen on the edge of the sword, until they were consumed, that all the Israelites returned unto Ai, and (k) smote it with the edge of the sword.

(k) For the fire, which they had before set in the city, was not to consume it, but to signify to Joshua that they had entered.

(Jos 8:25) And all that fell that day, both of men and women, were twelue thousande, euen all the men of Ai.

(Jos 8:26) For Ioshua drewe not his hande backe againe which he had stretched out with the speare, vntill hee had vtterly destroyed all the inhabitants of Ai.

(Jos 8:27) Onely the cattell and the spoyle of this citie, Israel tooke for a praye vnto themselues, according vnto the worde of the Lord, which hee commanded Ioshua.

(Jos 8:28) And Ioshua burnt Ai, and made it an heape for euer, and a wildernes vnto this day.

(Notes Reference) And Joshua burnt Ai, and made it an heap for (l) ever, [even] a desolation unto this day.

(l) That it could never be built again.

(Jos 8:29) And the King of Ai hee hanged on a tree, vnto the euening. And as soone as the sunne was down, Ioshua commanded that they should take his carkeis downe from the tree, and cast it at the entring of ye gate of the city, and lay thereon a great heape of stones, that remaineth vnto this day.

(Notes Reference) And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded (m) that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, [that remaineth] unto this day.

(m) According as it was commanded, (Deu 21:23).

(Jos 8:30) Then Ioshua built an altar vnto the Lord God of Israel, in mount Ebal,

(Jos 8:31) As Moses the seruant of the Lord had commanded the children of Israel, as it is written in the booke of the Lawe of Moses, an altar of whole stone, ouer which no man had lift an yron: and they offered thereon burnt offrings vnto the Lord, and sacrificed peace offerings.

(Jos 8:32) Also he wrote there vpon the stones, a rehearsall of the Lawe of Moses, which he wrote in the presence of the children of Israel.

(Notes Reference) And he wrote there upon the stones a (n) copy of the law of Moses, which he wrote in the presence of the children of Israel.

(n) Meaning, the ten commandments, which are the sum of the whole Law.

(Jos 8:33) And all Israel (and their Elders, and officers and their iudges stoode on this side of the Arke, and on that side, before the Priestes of the Leuites, which bare the Arke of the couenant of the Lord) as well the stranger, as he that is borne in the countrey: halfe of them were ouer against mount Gerizim, and halfe of them ouer against mount Ebal, as Moses the seruant of the Lord had commanded before, that they should blesse the people of Israel.

(Jos 8:34) Then afterwarde hee read all the wordes of the Lawe, the blessings and cursings, according to all that is written in the booke of the Lawe.

(Jos 8:35) There was not a worde of all that Moses had commanded, which Ioshua read not before all the Congregation of Israel, as well before the women and the children, as the stranger that was conuersant among them.

(Notes Reference) There was not a word of all that Moses commanded, which Joshua read not before all the congregation of Israel, with the (o) women, and the little ones, and the strangers that were conversant among them.

(o) So neither young nor old, man nor woman, were exempted from hearing the word of the Lord.

Passage 2: Isaiah 12

(Isa 12:1) And thou shalt say in that day, O Lord, I will prayse thee: though thou wast angrie with me, thy wrath is turned away, and thou comfortest me.

(Notes Reference) And in that day thou (a) shalt say, O LORD, I will praise thee: though thou wast angry with me, thy anger is turned away, and thou didst comfort me.

(a) He shows how the Church will praise God, when they are delivered from their captivity.

(Isa 12:2) Beholde, God is my saluation: I will trust, and will not feare: for ye Lord God is my strength and song: he also is become my saluation.

(Notes Reference) Behold, God [is] my (b) salvation; I will trust, and not be afraid: for the LORD [is] my strength and [my] song; he also is become my salvation.

(b) Our salvation stands only in God, who gives us an assured confidence, constancy and opportunity to praise him for the same.

(Isa 12:3) Therefore with ioy shall ye drawe waters out of the welles of saluation.

(Notes Reference) Therefore with joy shall ye (c) draw water out of the wells of salvation.

(c) The graces of God will be so abundant that you may receive them in as great plenty as waters out of a fountain that is full.

(Isa 12:4) And ye shall say in that day, Prayse the Lord: call vpon his Name: declare his workes among the people: make mention of them, for his Name is exalted.

(Isa 12:5) Sing vnto the Lord, for he hath done excellent things: this is knowen in all the worlde.

(Isa 12:6) Cry out, and shoute, O inhabitant of Zion: for great is ye holy one of Israel in the middes of thee.

(Notes Reference) Cry aloud and shout, (d) thou inhabitant of Zion: for great [is] the Holy One of Israel in the midst of thee.

(d) You who are of the Church.

Passage 3: 1 Timothy 1-3

(1Ti 1:1) Pavl an Apostle of Iesvs Christ, by the commandement of God our Sauiour, and of our Lord Iesus Christ our hope,

(Notes Reference) Paul, (1) an apostle of Jesus Christ by the commandment of God our Saviour, and Lord Jesus Christ, [which is] our hope;

(1) First of all, he affirms his own free vocation and also Timothy's, that the one might be confirmed by the other: and in addition he declares the sum of the apostolic doctrine, that is, the mercy of God in Christ Jesus apprehended by faith, the end of which is yet hoped for.

(1Ti 1:2) Vnto Timotheus my naturall sonne in the faith: Grace, mercy, and peace from God our Father, and from Christ Iesus our Lord.

(Notes Reference) Unto Timothy, [my] own son in the faith: Grace, (a) mercy, [and] peace, from God our Father and Jesus Christ our Lord.

(a) There is as much difference between mercy and grace, as is between the effect and the cause: for grace is that free good will of God, by which he chose us in Christ, and mercy is that free justification which follows it.

(1Ti 1:3) As I besought thee to abide still in Ephesus, when I departed into Macedonia, so doe, that thou mayest warne some, that they teach none other doctrine,

(Notes Reference) (2) As I besought thee to abide still at Ephesus, when I went into Macedonia, that thou mightest charge some that they teach no other doctrine,

(2) This whole epistle consists in admonitions, in which all the duties of a faithful pastor are plainly set out. And the first admonition is this, that no innovation is made either in the apostle's doctrine itself, or in the manner of teaching it.

(1Ti 1:4) Neither that they giue heede to fables and genealogies which are endles, which breede questions rather then godly edifying which is by fayth.

(Notes Reference) (3) Neither give heed to fables and endless (b) genealogies, which minister questions, rather than godly edifying which is in faith: [so do].

(3) The doctrine is corrupted not only by false opinions, but also by vain and curious speculations: the declaration and utterance of which can help our faith in no way.

(b) He makes note of one type of vain question.

(1Ti 1:5) For the end of the commandement is loue out of a pure heart, and of a good conscience, and of faith vnfained.

(Notes Reference) (4) Now the end of the (c) commandment is (d) charity out of a pure heart, and [of] a good conscience, and [of] faith unfeigned:

(4) The second admonition is, that the right use and practice of the doctrine must be joined with the doctrine. And that consists in pure charity, and a good conscience, and true faith.

(d) There is neither love without a good conscience, nor a good conscience without faith, nor faith without the word of God.

(1Ti 1:6) From the which things some haue erred, and haue turned vnto vaine iangling.

(Notes Reference) (5) From which some having swerved have turned aside unto vain jangling;

(5) That which he spoke before generally of vain and curious controversies, he applies to those who, pretending a zeal of the Law, dwelled upon outward things, and never made an end of babbling of foolish trifles.

(1Ti 1:7) They would be doctours of the Law, and yet vnderstande not what they speake, neither whereof they affirme.

(Notes Reference) (6) Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.

(6) There are none more unlearned, and more impudent in usurping the name of holiness, than foolish babblers, who reason fallaciously.

(1Ti 1:8) And we knowe, that the Law is good, if a man vse it lawfully,

(Notes Reference) (7) But we know that the law [is] good, if a man use it lawfully;

(7) The taking away of an objection: he does not condemn the Law, but requires the right use and practice of it.

(1Ti 1:9) Knowing this, that the Lawe is not giuen vnto a righteous man, but vnto the lawles and disobedient, to the vngodly, and to sinners, to the vnholy, and to the prophane, to murtherers of fathers and mothers, to manslayers,

(Notes Reference) (8) Knowing this, that the law is not made for a (e) righteous man, but for the lawless and disobedient, for the ungodly and for (f) sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers,

(8) He indeed escapes the curse of the Law, and therefore does not abhor it, who fleeing and avoiding those things which the Law condemns, gives himself with all his heart to observe it: and he does not make a vain babbling of outward and curious matters.

(e) And such a one is he, whom the Lord has endued with true doctrine, and with the Holy Spirit.

(f) To those who make an art, as it were, of sinning.

(1Ti 1:10) To whoremongers, to buggerers, to menstealers, to lyers, to the periured, and if there be any other thing, that is contrary to wholesome doctrine,

(1Ti 1:11) Which is according to the glorious Gospel of the blessed God, which is committed vnto me.

(Notes Reference) (9) According to the glorious gospel of the blessed God, (10) which was committed to my trust.

(9) He contrasts fond and vain babbling with, not only the Law, but the Gospel also, which does not condemn, but greatly commends the wholesome doctrine contained in the commandments of God. And therefore he calls it a glorious Gospel, and the Gospel of the blessed God, the power of which these babblers did not know.

(10) A reason why neither any other Gospel is to be taught than he has taught in the Church, neither after any other way, because there is no other Gospel besides that which God committed to him.

(1Ti 1:12) Therefore I thanke him, which hath made me strong, that is, Christ Iesus our Lord: for he counted me faithfull, and put me in his seruice:

(Notes Reference) (11) And I thank Christ Jesus our Lord, who hath (g) enabled me, for that he counted me faithful, putting me into the ministry;

(11) He maintains of necessity his apostleship against some that did find fault with his former life, debasing himself even to hell, to advance only Christ's only, with which he abolished all those his former doings.

(g) Who gave me strength, not only when I had no will to do well, but also when I was wholly given to evil.

(1Ti 1:13) When before I was a blasphemer, and a persecuter, and an oppresser: but I was receiued to mercie: for I did it ignorantly through vnbeliefe.

(Notes Reference) Who was before a (h) blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did [it] ignorantly in unbelief.

(h) These are the meritorious works which Paul brags of.

(1Ti 1:14) But the grace of our Lord was exceeding abundant with faith and loue, which is in Christ Iesus.

(Notes Reference) And the grace of our Lord was exceeding abundant (12) with faith and love which is in Christ Jesus.

(12) He proves this change by the effects, because he who was a profane man, has become a believer: and he that did most outrageously persecute Christ, burns now in love towards him.

(1Ti 1:15) This is a true saying, and by all meanes worthy to be receiued, that Christ Iesus came into the worlde to saue sinners, of whom I am chiefe.

(Notes Reference) (13) This [is] a (i) faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief.

(13) He turns the reproach of the adversaries upon their own head, showing that this singular example of the goodness of God, contributes greatly to the benefit of the whole Church.

(i) Worthy to be believed.

(1Ti 1:16) Notwithstanding, for this cause was I receiued to mercie, that Iesus Christ should first shewe on me all long suffering vnto the ensample of them, which shall in time to come beleeue in him vnto eternall life.

(1Ti 1:17) Nowe vnto the King euerlasting, immortall, inuisible, vnto God onely wise, be honour and glorie, for euer, and euer, Amen.

(Notes Reference) (14) Now unto the King eternal, immortal, invisible, the (k) only wise God, [be] honour and glory for ever and ever. Amen.

(14) He breaks out into an exclamation, even because of the very zeal of his mind, because he cannot satisfy himself in amplifying the grace of God.

(k) See Joh 17:3

(1Ti 1:18) This commandement commit I vnto thee, sonne Timotheus, according to the prophecies, which went before vpon thee, that thou by them shouldest fight a good fight,

(Notes Reference) (15) This charge I commit unto thee, son Timothy, according to the prophecies which went before on thee, that thou by (l) them mightest war a good warfare;

(15) The conclusion of both the former fatherly admonitions, that is, that Timothy striving bravely against all stops, being called to the ministry according to many prophecies which went before of him, should both maintain the doctrine which he had received, and keep also a good conscience.

(l) By the help of them.

(1Ti 1:19) Hauing faith and a good conscience, which some haue put away, and as concerning faith, haue made shipwracke.

(Notes Reference) Holding (m) faith, and a good conscience; (16) which some having put away concerning faith have made shipwreck:

(m) Wholesome and sound doctrine.

(16) Whoever does not keep a good conscience, loses also by little and little, the gift of understanding. And this he proves by two most lamentable examples.

(1Ti 1:20) Of whom is Hymeneus, and Alexander, whom I haue deliuered vnto Satan, that they might learne not to blaspheme.

(Notes Reference) Of whom is Hymenaeus and Alexander; (17) whom I have (n) delivered unto Satan, that they may (o) learn not to blaspheme.

(17) Those who fall from God, and his religion, are not to be endured in the Church, but rather ought to be excommunicated.

(n) Cast out of the Church, and so delivered them to Satan.

(o) That by their pain they might learn how serious it is to blaspheme.

(1Ti 2:1) I Exhort therefore, that first of all supplications, prayers, intercessions, and giuing of thanks be made for all men,

(Notes Reference) I (1) exhort therefore, that, first of all, supplications, prayers, intercessions, [and] giving of thanks, be made for all men;

(1) Having dispatched those things which pertain to doctrine, he speaks now in the second place of the other part of the ministry of the word, that is, of public prayers. And first of all, answering the question for whom we ought to pray, he teaches that we must pray for all men, and especially for every type of magistrate. And this thing was at that time somewhat doubted of, seeing that kings, indeed, and most of the magistrates, were at that time enemies of the Church.

(1Ti 2:2) For Kings, and for all that are in authoritie, that we may leade a quiet and a peaceable life, in all godlinesse and honestie.

(Notes Reference) For kings, and [for] all that are in authority; (2) that we may lead a quiet and peaceable life in all godliness and (a) honesty.

(2) An argument taken of the end: that is, because magistrates are appointed to this end, that men might peaceably and quietly live in all godliness and honesty: and therefore we must commend them especially to God, that they may faithfully execute so necessary an office.

(a) This word includes every type of duty, which is to be used by men in all their affairs.

(1Ti 2:3) For this is good and acceptable in the sight of God our Sauiour,

(Notes Reference) (3) For this [is] good and acceptable in the sight of God our Saviour;

(3) Another argument, why churches or congregations ought to pray for all men, without any difference of nation, type, age, or order: that is, because the Lord by calling of all types, indeed sometimes those that are the greatest enemies to the Gospel, will have his Church gathered together after this manner, and therefore prayer is to be made for all.

(1Ti 2:4) Who will that all men shalbe saued, and come vnto the acknowledging of the trueth.

(1Ti 2:5) For there is one God, and one Mediatour betweene God and man, which is the man Christ Iesus,

(Notes Reference) (4) For [there is] one God, and one mediator between God and men, the (b) man Christ Jesus;

(4) God should not otherwise be manifested to be the only God of all men, unless he should show his goodness in saving all types of men. Neither should Christ be seen to be the only mediator between God and all types of men, by having taken upon him that nature of man which is common to all men, unless he had satisfied for all types of men, and made intercession for all.

(b) Christ Jesus who was made man.

(1Ti 2:6) Who gaue himselfe a ransome for all men, to be that testimonie in due time,

(Notes Reference) Who gave himself a ransom for all, (5) to be testified in due time.

(5) A confirmation, because even to the Gentiles is the secret of salvation now revealed and made manifest, the apostle himself being appointed for this office, which he faithfully and sincerely executes.

(1Ti 2:7) Whereunto I am ordeined a preacher and an Apostle (I speake the trueth in Christ, and lie not) euen a teacher of the Gentiles in faith and veritie.

(Notes Reference) Whereunto I am ordained a preacher, and an apostle, (I speak the truth in Christ, [and] lie not;) a teacher of the Gentiles in (c) faith and verity.

(c) Faithfully and sincerely: and by faith he means wholesome and sound doctrine, and by truth, an upright and sincere handling of it.

(1Ti 2:8) I will therefore that the men pray, euery where lifting vp pure hands without wrath, or douting.

(Notes Reference) (6) I will therefore that men pray every where, (d) lifting up holy hands, without (e) wrath and (f) doubting.

(6) He has spoken of the persons for whom we must pray: and now he teaches that the difference of places is taken away: for in times past, only one nation, and in one certain place, came together to public service. But now churches or congregations are gathered together everywhere, (orderly and decently), and men come together to serve God publicly with common prayer. Neither must we strive for the nation, or for the purification of the body, or for the place, but for the mind, to have it clear from all offence, and full of sure trust and confidence.

(d) He talks of the sign for the thing itself, the lifting up of hands for the calling upon God.

(e) Without the griefs and offences of the mind, which hinder us from calling upon God with a good conscience.

(f) Doubting, which is against faith; (Jam 1:6).

(1Ti 2:9) Likewise also the women, that they aray themselues in comely apparell, with shamefastnes and modestie, not with broyded heare, or gold, or pearles, or costly apparell,

(Notes Reference) (7) In like manner also, that women adorn themselves in modest apparel, with shamefacedness and sobriety; not with broided hair, or gold, or pearls, or costly array;

(7) Thirdly, he appoints women to learn in the public assemblies with silence and modesty, being dressed pleasantly, without any overindulgence or excess in their clothing.

(1Ti 2:10) But (as becommeth women that professe the feare of God) with good workes.

(1Ti 2:11) Let the woman learne in silence with all subiection.

(1Ti 2:12) I permit not a woman to teache, neither to vsurpe authoritie ouer the man, but to be in silence.

(Notes Reference) But I suffer not a woman to teach, (8) nor to usurp authority over the man, but to be in silence.

(8) The first argument, why it is not lawful for women to teach in the congregation, because by this means they would be placed above men, for they would be their masters: and this is against God's ordinance.

(1Ti 2:13) For Adam was first formed, then Eue.

(Notes Reference) (9) For Adam was first formed, then Eve.

(9) He proves this ordinance of God, by which the woman is subject to man, first because God made the woman after man, for man's sake.

(1Ti 2:14) And Adam was not deceiued, but the woman was deceiued, and was in the transgression.

(Notes Reference) (10) And Adam was not (g) deceived, but the woman being deceived was in the transgression.

(10) Then, because after sin, God gave the woman this punishment, because the man was deceived by her.

(g) Adam was deceived, but through his wife's means, and therefore she is worthily for this reason subject to her husband, and ought to be.

(1Ti 2:15) Notwithstanding, through bearing of children she shalbe saued if they continue in faith, and loue, and holines with modestie.

(Notes Reference) (11) Notwithstanding she shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety.

(11) He adds a comfort by the way, that their subjection does not hinder women from being saved as well as men, if they behave themselves in those duties of marriage in a holy and modest manner, with faith and charity.

(1Ti 3:1) This is a true saying, If any man desire the office of a Bishop, he desireth a worthie worke.

(Notes Reference) This (1) [is] a true saying, (2) If a man (a) desire the office of a bishop, he desireth a good work.

(1) Having completed the treatise of doctrine and of the manner of handling of it, as well also of public prayer, he now in the third place comes to the persons themselves, speaking first of pastors, and afterwards of deacons. And he uses a preface, so that the church may know that these are certain and sure rules. (2) The office of bishop, or the ministry of the word is not an idle dignity, but a work, and that an excellent work: and therefore a bishop must be furnished with many virtues both at home and abroad. Therefore it is necessary before he is chosen to examine well his learning, his gifts, his abilities, and his life.

(a) He does not speak here of ambitious seeking, of which there cannot be a worse fault in the Church, but generally of the mind and disposition of man, prepared and disposed to help and edify the Church of God, when and wherever it will please the Lord.

(1Ti 3:2) A Bishop therefore must be vnreproueable, the husband of one wife, watching, temperate, modest, harberous, apt to teache,

(Notes Reference) A bishop then must be blameless, the husband of (b) one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach;

(b) Therefore he that shuts out married men from the office of bishops, only because they are married, is antichrist.

(1Ti 3:3) Not giuen to wine, no striker, not giuen to filthy lucre, but gentle, no fighter, not couetous,

(Notes Reference) Not (c) given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;

(1Ti 3:4) One that can rule his owne house honestly, hauing children vnder obedience with all honestie.

(1Ti 3:5) For if any cannot rule his owne house, how shall he care for the Church of God?

(1Ti 3:6) He may not be a yong scholer, lest he being puffed vp fall into the condemnation of the deuill.

(Notes Reference) Not a novice, lest being lifted up with pride he fall into the (d) condemnation of the devil.

(d) Lest by reason that he is advanced to that position, he takes occasion to be proud, which will undo him, and so he fall into the same condemnation that the devil himself has fallen into.

(1Ti 3:7) He must also be well reported of, euen of them which are without, lest he fall into rebuke, and the snare of the deuill.

(1Ti 3:8) Likewise must Deacons be graue, not double tongued, not giuen vnto much wine, neither to filthy lucre,

(Notes Reference) (3) Likewise [must] the (e) deacons [be] grave, not doubletongued, not given to much wine, not greedy of filthy lucre;

(3) Likewise the deacons must first be proved, that there may be a good trial of their honesty, truth, sobriety, mind void of covetousness, that they are well instructed in the doctrine of faith, and to be short, of their good conscience and integrity.

(e) These are those that had to look after the poor.

(1Ti 3:9) Hauing the mysterie of the faith in pure conscience.

(Notes Reference) Holding the (f) mystery of the faith in a pure conscience.

(f) The doctrine of the Gospel, which is indeed a mystery: for flesh and blood do not reveal it.

(1Ti 3:10) And let them first be proued: then let them minister, if they be found blameles.

(1Ti 3:11) Likewise their wiues must be honest, not euill speakers, but sober, and faithfull in all things.

(Notes Reference) (4) Even so [must their] wives [be] grave, not slanderers, sober, faithful in all things.

(4) Regard must also be had for the pastor's and deacon's wives.

(1Ti 3:12) Let the Deacons be the husbands of one wife, and such as can rule their children well, and their owne housholdes.

(Notes Reference) (5) Let the deacons be the husbands of one wife, ruling their children and their own houses well.

(5) They that have than one wife, at one time, must neither by called to be ministers, nor to be deacons.

(1Ti 3:13) For they that haue ministred well, get them selues a good degree, and great libertie in the faith, which is in Christ Iesus.

(Notes Reference) For they that have used the office of a deacon well purchase to themselves a good (g) degree, and (h) great boldness in the faith which is in Christ Jesus.

(g) Honour and estimation.

(h) Bold and assured confidence without fear.

(1Ti 3:14) These things write I vnto thee, trusting to come very shortly vnto thee.

(Notes Reference) (6) These things write I unto thee, hoping to come unto thee shortly:

(6) Paul purposing to add many particular things pertaining to the daily office of a pastor, speaks first a word or two concerning his coming to Timothy, that he should be so much the more careful, lest at his coming he might be reproved of negligence.

(1Ti 3:15) But if I tary long, that thou maist yet know, how thou oughtest to behaue thy self in ye house of God, which is the Church of the liuing God, the pillar and ground of trueth.

(Notes Reference) But if I tarry long, that thou mayest know how thou oughtest to behave thyself in the (7) house of God, which is the church of the living God, the (i) pillar and ground of the truth.

(7) The pastor always has to consider how he carries out his duties in the house of the living God, in which the treasure of the truth is kept.

(i) That is, with regard to man: for the Church rested upon that cornerstone, Christ, and is the preserver of the truth, but not the mother.

(1Ti 3:16) And without controuersie, great is the mysterie of godlinesse, which is, God is manifested in the flesh, iustified in the Spirit, seene of Angels, preached vnto the Gentiles, beleeued on in the world, and receiued vp in glorie.

(Notes Reference) (8) And without controversy great is the mystery of godliness: God was manifest in the flesh, (k) justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.

(8) There is nothing more excellent than this truth, of which the Church is the keeper and preserver here among men, the ministry of the word being appointed to that end and purpose: for it teaches us the greatest matters that may be thought, that is, that God has become visible in the person of Christ by taking our nature upon him, whose majesty, even though in such great weakness, was manifested in many ways, in so much that the sight of it pierced the very angels. And to conclude, he being preached to the Gentiles was received by them, and is now placed above in unspeakable glory.

(k) The power of the Godhead showed itself so marvellously in the weak flesh of Christ, that even though he was a weak man, yet all the world knows he was and is God.