Read Scripture In A Year: May 24

Passage 1: Joshua 10

(Jos 10:1) Now when Adoni-zedek King of Ierusalem had heard how Ioshua had taken Ai and had destroyed it, (for as he had done to Iericho and to the King thereof, so he had done to Ai and to the King thereof) and howe the inhabitants of Gibeon had made peace with Israel, and were among them,

(Jos 10:2) Then they feared exceedingly: for Gibeon was a great citie, as one of the royall cities: for it was greater then Ai, and all the men thereof were mightie.

(Jos 10:3) Wherefore Adoni-zedek King of Ierusalem sent vnto Hoham King of Hebron, and vnto Piram King of Iarmuth, and vnto Iapia King of Lachish, and vnto Debir King of Eglon, saying,

(Notes Reference) Wherefore (a) Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,

(a) That is, "Lord of justice", so tyrants take for themselves glorious names, when indeed they are the very enemies of God and all justice.

(Jos 10:4) Come vp vnto me, and helpe me, that we may smite Gibeon: for they haue made peace with Ioshua and with the children of Israel.

(Jos 10:5) Therefore the fiue Kings of the Amorites, the King of Ierusalem, the King of Hebron, the King of Iarmuth, the King of Lachish, and the King of Eglon gathered themselues together, and went vp, they with all their hostes, and besieged Gibeon, and made warre against it.

(Notes Reference) Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made (b) war against it.

(b) So envious the wicked are, when any depart from their hand.

(Jos 10:6) And the men of Gibeon sent vnto Ioshua, euen to the hoste to Gilgal, saying, Withdrawe not thine hand from thy seruants: come vp to vs quickly, and saue vs, and helpe vs: for all the Kings of the Amorites which dwell in the mountaines, are gathered together against vs.

(Jos 10:7) So Ioshua ascended from Gilgal, he, and all the people of warre with him, and all the men of might.

(Jos 10:8) And the Lord sayd vnto Ioshua, Feare them not: for I haue giuen them into thine hand: none of them shall stand against thee.

(Notes Reference) And the LORD said unto Joshua, (c) Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.

(c) Lest Joshua should have thought that God had sent this great power against him for his unlawful league with the Gibeonites, the Lord here strengthens him.

(Jos 10:9) Ioshua therefore came vnto them suddenly: for he went vp from Gilgal all the night.

(Jos 10:10) And the Lord discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goeth vp to Beth-horon, and smote them to Azekah and to Makkedah.

(Jos 10:11) And as they fled from before Israel, and were in the going downe to Beth-horon, the Lord cast downe great stones from heauen vpon them, vntill Azekah, and they dyed: they were more that dyed with the hailestones, then they whom the children of Israel slewe with the sword.

(Notes Reference) And it came to pass, as they fled from before Israel, [and] were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with (d) hailstones than [they] whom the children of Israel slew with the sword.

(d) So we see that all things serve to execute God's vengeance against the wicked.

(Jos 10:12) Then spake Ioshua to the Lord, in the day when the Lord gaue the Amorites before the children of Israel, and he sayd in the sight of Israel, Sunne, stay thou in Gibeon, and thou moone, in the valley of Aialon.

(Jos 10:13) And the Sunne abode, and the moone stood still, vntill the people auenged themselues vpon their enemies: (Is not this written in the booke of Iasher?) so the Sunne abode in the middes of the heauen, and hasted not to goe downe for a whole day.

(Notes Reference) And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of (e) Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

(e) Some read, the book of the righteous, meaning Moses: the Chaldea text reads, in the book of the Law, but it is likely that it was a book thus named, which is now lost.

(Jos 10:14) And there was no day like that before it, nor after it, that the Lord heard the voyce of a man: for the Lord fought for Israel.

(Notes Reference) And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD (f) fought for Israel.

(f) By taking away the enemies hearts and destroying them with the hail stones.

(Jos 10:15) After, Ioshua returned, and all Israel with him vnto the campe to Gilgal:

(Jos 10:16) But the fiue Kings fled and were hid in a caue at Makkedah.

(Jos 10:17) And it was tolde Ioshua, saying, The fiue Kings are found hid in a caue at Makkedah.

(Jos 10:18) Then Ioshua said, Roule great stones vpon the mouth of the caue, and set men by it for to keepe them.

(Jos 10:19) But stand ye not still: follow after your enemies, and smite all the hindmost, suffer them not to enter into their cities: for the Lord your God hath giuen them into your hand.

(Jos 10:20) And when Ioshua and the children of Israel had made an ende of slaying them with an exceeding great slaughter till they were consumed, and the rest that remained of them were entred into walled cities,

(Jos 10:21) Then all the people returned to the campe, to Ioshua at Makkedah in peace: no man mooued his tongue against the children of Israel.

(Notes Reference) And all the people returned to the camp to Joshua at Makkedah in (g) peace: none moved his tongue against any of the children of Israel.

(g) Or in safety, so that none gave them as much as an evil word.

(Jos 10:22) After, Ioshua sayd, Open the mouth of the caue, and bring out these fiue Kings vnto me forth of the caue.

(Jos 10:23) And they did so, and brought out those fiue Kings vnto him forth of the caue, euen the King of Ierusalem, the King of Hebron, ye King of Iarmuth, the King of Lachish, and the King of Eglon.

(Jos 10:24) And when they had brought out those Kings vnto Ioshua, Ioshua called for all the men of Israel, and sayd vnto the chiefe of the men of warre, which went with him, Come neere, set your feete vpon the necks of these Kings: and they came neere and set their feete vpon their necks.

(Notes Reference) And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the (h) necks of these kings. And they came near, and put their feet upon the necks of them.

(h) Signifying what would become of the rest of God's enemies, seeing that kings themselves were not spared.

(Jos 10:25) And Ioshua sayd vnto them, Feare not, nor be faint hearted, but be strong and of a good courage: for thus will the Lord doe to all your enemies, against whome ye fight.

(Jos 10:26) So then Ioshua smote them, and slewe them, and hanged them on fiue trees, and they hanged still vpon the trees vntill the euening.

(Jos 10:27) And at the going downe of the sunne, Ioshua gaue commandement, that they should take them downe off the trees, and cast them into the caue (wherein they had bene hid) and they layde great stones vpon the caues mouth, which remaine vntill this day.

(Jos 10:28) And that same day Ioshua tooke Makkedah and smote it with the edge of the sword, and the King thereof destroyed he with them, and all the soules that were therein, he let none remaine: for hee did to the King of Makkedah as he had done vnto the King of Iericho.

(Jos 10:29) Then Ioshua went from Makkedah, and all Israel with him vnto Libnah, and fought against Libnah.

(Jos 10:30) And the Lord gaue it also and the King thereof into the hand of Israel: and he smote it with the edge of the sword, and all the soules that were therein: he let none remaine in it: for he did vnto the King thereof, as he had done vnto the King of Iericho.

(Jos 10:31) And Ioshua departed from Libnah, and all Israel with him vnto Lachish, and besieged it, and assaulted it.

(Jos 10:32) And the Lord gaue Lachish into the hand of Israel, which tooke it the second day, and smote it with the edge of the sword, and all the soules that were therein, according to all as he had done to Libnah.

(Jos 10:33) Then Horam King of Gezer came vp to helpe Lachish: but Ioshua smote him and his people, vntill none of his remained.

(Jos 10:34) And from Lachish Ioshua departed vnto Eglon, and all Israel with him, and they besieged it, and assaulted it,

(Jos 10:35) And they tooke it the same day, and smote it with the edge of the sword, and all the soules that were therein he vtterly destroyed the same day, according to all that he had done to Lachish.

(Jos 10:36) Then Ioshua went vp from Eglon, and all Israel with him vnto Hebron, and they fought against it.

(Jos 10:37) And when they had taken it, they smote it with the edge of the sword, and the King thereof, and all the cities thereof, and all the soules that were therein: he left none remaining, according to all as he had done to Eglon: for he destroyed it vtterly, and all the soules that were therein.

(Jos 10:38) So Ioshua returned, and all Israel with him to Debir, and fought against it.

(Jos 10:39) And when he had taken it, and the King thereof, and all the citie thereof, they smote them with the edge of the sword, and vtterly destroyed all the soules that were therein, he let none remaine: as he did to Hebron, so he did to Debir, and to the King thereof, as he had also done to Libnah, and to the King thereof.

(Jos 10:40) So Ioshua smote all the hill countreys, and the South countreys, and the valleys, and the hill sides, and all their Kings, and let none remaine, but vtterly destroyed euery soule, as the Lord God of Israel had commanded.

(Notes Reference) So Joshua smote all the country of the hills, and of the south, and of the (i) vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.

(i) Some read, Ashedoth, which signifies the descents of the hills.

(Jos 10:41) And Ioshua smote them from Kadesh-barnea euen vnto Azzah, and all the countrey of Goshen, euen vnto Gibeon.

(Jos 10:42) And all these Kings, and their land did Ioshua take at one time, because the Lord God of Israel fought for Israel.

(Notes Reference) And all these kings and their land did Joshua take at (k) one time, because the LORD God of Israel fought for Israel.

(k) In one battle.

(Jos 10:43) Afterward, Ioshua and all Israel with him returned vnto the campe in Gilgal.

(Notes Reference) And Joshua returned, and all Israel with him, unto the camp to (l) Gilgal.

(l) Where the ark was, there to give thanks for their victories.

Passage 2: Isaiah 14

(Isa 14:1) For the Lord wil haue compassion of Iaakob, and wil yet chuse Israel, and cause them to rest in their owne lande: and the stranger shall ioyne him selfe vnto them, and they shall cleaue to the house of Iaakob.

(Notes Reference) For (a) the LORD will have mercy on Jacob, and will yet choose Israel, and set them in their own land: and the strangers (b) shall be joined with them, and they shall unite with the house of Jacob.

(a) He shows why God will haste to destroy his enemies, that is, because he will deliver his Church.

(b) Meaning that the Gentiles will be joined with the Church and worship God.

(Isa 14:2) And the people shall receiue them and bring them to their owne place, and the house of Israel shall possesse them in the land of the Lord, for seruants and handmaids: and they shall take them prisoners, whose captiues they were, and haue rule ouer their oppressours.

(Notes Reference) And the people shall take them, and bring them to their place: and the house of Israel shall possess them in the land of the LORD for (c) servants and handmaids: and they shall take them captives, whose captives they were; and they shall rule over their oppressors.

(c) Signifying that the Jews would be superior to the Gentiles and that they would be brought under the service of Christ by the preaching of the Apostles, by which all are brought to the subjection of Christ, (2Co 10:5).

(Isa 14:3) And in that day when the Lord shall giue thee rest from thy sorrow, and from thy feare, and from the sore bodage, wherein thou didest serue,

(Isa 14:4) Then shalt thou take vp this prouerbe against the King of Babel, and say, Howe hath the oppressor ceased? and the gold thirsty Babel rested?

(Isa 14:5) The Lord hath broken the rodde of the wicked, and the scepter of the rulers:

(Isa 14:6) Which smote the people in anger with a continuall plague, and ruled the nations in wrath: if any were persecuted, he did not let.

(Notes Reference) He who smote the people in wrath with a continual stroke, he that ruled the nations in anger, is persecuted, [and] (d) none hindereth.

(d) That is, he permitted all violence and injuries to be done.

(Isa 14:7) The whole worlde is at rest and is quiet: they sing for ioye.

(Notes Reference) The whole earth is at (e) rest, [and] is quiet: they break forth into singing.

(e) Meaning that where tyrants reign, there can be no rest or quietness and also how detestable a thing tyranny is, seeing the insensible creatures have opportunity to rejoice at their destruction.

(Isa 14:8) Also the firre trees reioyced of thee, and the cedars of Lebanon, saying, Since thou art laid downe, no hewer came vp against vs.

(Isa 14:9) Hel beneath is mooued for thee to meete thee at thy comming, raising vp the deade for thee, euen all the princes of the earth, and hath raised from their thrones all the Kinges of the nations.

(Notes Reference) Hell from beneath is moved for thee to (f) meet [thee] at thy coming: it stirreth up the dead for thee, [even] all the chief ones of the earth; it hath raised up from their thrones all the kings of the nations.

(f) As though they feared, lest you should trouble the dead, as you did the living and here he derides the proud tyranny of the wicked, who know not that all creatures wish their destruction, that they may rejoice.

(Isa 14:10) All they shall crie, and saie vnto thee, Art thou become weake also as we? art thou become like vnto vs?

(Isa 14:11) Thy pompe is brought downe to ye graue, and the sounde of thy violes: the worme is spred vnder thee, and the wormes couer thee.

(Notes Reference) Thy pomp is brought down to the grave, [and] the noise of thy viols: the worm (g) is spread under thee, and the worms cover thee.

(g) Instead of your costly carpets and coverings.

(Isa 14:12) How art thou fallen from heauen, O Lucifer, sonne of the morning? and cutte downe to the grounde, which didest cast lottes vpon the nations?

(Notes Reference) How art thou fallen from heaven, O (h) Lucifer, son of the morning! [how] art thou cut down to the ground, which didst weaken the nations!

(h) You who thought yourself most glorious and as it were placed in the heaven for the morning star that goes before the sun, is called Lucifer, to whom Nebuchadnezzar is compared.

(Isa 14:13) Yet thou saidest in thine heart, I will ascende into heauen, and exalt my throne aboue beside the starres of God: I will sitte also vpon the mount of the Congregation in the sides of the North.

(Notes Reference) For thou hast said in thy heart, I will ascend into heaven, I will exalt my throne above the stars of God: I will sit also upon the mount of the congregation, in the sides of the (i) north:

(i) Meaning, Jerusalem of which the temple was of the north side, (Psa 48:2).

(Isa 14:14) I wil ascend aboue ye height of the cloudes, and I will be like the most high.

(Isa 14:15) But thou shalt bee brought downe to the graue, to the sides of the pit.

(Isa 14:16) They that see thee, shall looke vpon thee and consider thee, saying, Is this the man that made the earth to tremble, and that did shake the kingdomes?

(Notes Reference) They that see thee shall narrowly (k) look upon thee, [and] consider thee, [saying, Is] this the man that made the earth to tremble, that shook kingdoms;

(k) In marvelling at you.

(Isa 14:17) He made the worlde as a wildernesse, and destroied the cities thereof, and opened not the house of his prisoners.

(Notes Reference) [That] made the world as a wilderness, and destroyed its cities; [that] opened not (l) the house of his prisoners?

(l) To set them free, noting his cruelty.

(Isa 14:18) All the Kings of the nations, euen they all sleepe in glorie, euery one in his owne house.

(Isa 14:19) But thou art cast out of thy graue like an abominable branch: like the raiment of those that are slaine, and thrust thorowe with a sword, which goe downe to the stones of the pit, as a carkeise troden vnder feete.

(Notes Reference) But thou art (m) cast out of thy grave like an abominable branch, [and as] the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

(m) You were not buried in the sepulchre of your fathers, your tyranny was so abhorred.

(Isa 14:20) Thou shalt not be ioyned with them in the graue, because thou hast destroied thine owne lande, and slaine thy people: the seede of the wicked shall not be renoumed for euer.

(Isa 14:21) Prepare a slaughter for his children, for the iniquitie of their fathers: let them not rise vp nor possesse the land, nor fil the face of the world with enemies.

(Notes Reference) (n) Prepare slaughter for his children for the iniquity of their fathers; that they may not rise, nor possess the land, nor fill the face of the world with cities.

(n) He called to the Medes and Persians, and all those who would execute God's vengeance.

(Isa 14:22) For I wil rise vp against them (sayth the Lord of hostes) and will cut off from Babel the name and the remnant and the sonne, and the nephew, sayth the Lord:

(Isa 14:23) And I wil make it a possession to ye hedgehogge, and pooles of water, and I will sweepe it with the besome of destruction, sayeth the Lord of hostes.

(Isa 14:24) The Lord of hostes hath sworne, saying, Surely like as I haue purposed, so shall it come to passe, and as I haue consulted, it shall stand:

(Isa 14:25) That I will breake to pieces Asshur in my land, and vpon my mountaines will I treade him vnder foote: so that his yoke shall depart from them, and his burden shall be taken from off their shoulder.

(Notes Reference) (o) That I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall his yoke depart from off (p) them, and his burden depart from off their shoulders.

(o) As I have begun to destroy the Assyrians in Sennacherib: so will I continue and destroy them wholly, when I will deliver you from Babylon.

(p) From the Jews.

(Isa 14:26) This is the counsell that is consulted vpon the whole worlde, and this is the hande stretched out ouer all the nations,

(Isa 14:27) Because the Lord of hostes hath determined it, and who shall disanull it? and his hande is stretched out, and who shall turne it away?

(Isa 14:28) In the yeere that King Ahaz died, was this burden.

(Notes Reference) In the year that king Ahaz died was this (q) burden.

(q) See Isa 13:1

(Isa 14:29) Reioyce not, (thou whole Palestina) because the rod of him that did beat thee, is broken for out of the serpents roote shall come forth a cockatrise, and the fruit therof shalbe a firy flying serpent.

(Notes Reference) Rejoice not thou, all (r) Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth an adder, and his fruit [shall be] a fiery flying serpent.

(r) He wills the Philistines not to rejoice because the Jews are diminished in their power, for their strength will be greater than it ever was.

(Isa 14:30) For the first borne of the poore shall be fed, and the needie shall lie downe in safetie: and I will kill thy roote with famine, and it shall slay thy remnant.

(Notes Reference) And the (s) firstborn of the poor shall feed, and the needy shall lie down in safety: and I will kill thy root with famine, and (t) he shall slay thy remnant.

(s) The Israelites who were brought to most extreme misery.

(t) That is, my people.

(Isa 14:31) Howle, O gate, crie, O citie: thou whole lande of Palestina art dissolued, for there shall come from the North a smoke, and none shalbe alone, at his time appointed.

(Notes Reference) Howl, O gate; cry, O city; thou, all Palestina, [art] dissolved: for there shall come from the (u) north a smoke, and none [shall be] (x) alone in his appointed times.

(u) That is, from the Jews or Assyrians: for they were brought to extreme misery.

(Isa 14:32) What shall then one answere the messengers of the Gentiles? That the Lord hath stablished Zion, and the poore of his people shall trust in it.

(Notes Reference) What shall [one] then answer the (y) messengers of the nation? That the LORD hath founded (z) Zion, and the poor of his people shall trust in it.

(y) Who will come to enquire of the state of the Church.

(z) They will answer that the Lord defends his Church and those that join themselves to it.

Passage 3: 1 Timothy 6

(1Ti 6:1) Let as many seruaunts as are vnder the yoke, count their masters worthie of all honour, that the Name of God, and his doctrine be not euill spoken of.

(Notes Reference) Let (1) as many servants as are under the yoke count their own masters worthy of all honour, (2) that the name of God and [his] doctrine be not blasphemed.

(1) He adds also rules for the servant's duty towards their masters: upon which matter there were no doubt many questions asked by those who took occasion by the Gospel to trouble the normal manner of life. And this is the first rule: let servants that have come to the faith and have the unfaithful for their masters, serve them nonetheless with great faithfulness. (2) The reason: lest God should seem by the doctrine of the Gospel to stir up men to rebellion and all wickedness.

(1Ti 6:2) And they which haue beleeuing masters, let them not despise them, because they are brethren, but rather doe seruice, because they are faithfull, and beloued, and partakers of the benefite. These things teach and exhort.

(Notes Reference) (3) And they that have believing masters, let them not despise [them], because they are brethren; but rather do [them] service, because they are faithful and beloved, (a) partakers of the benefit. (4) These things teach and exhort.

(3) The second rule: let not servants that have come to the faith, and have also masters of the same profession and religion, abuse the name of brotherhood, but let them so much the rather obey them.

(a) Let this be sufficient, that with regard to those things which pertain to everlasting life, they are partakers of the same good will and love of God, as their masters themselves are. (4) A general conclusion, that these things ought not only to be simply taught, but must with exhortations be diligently learned by them.

(1Ti 6:3) If any man teach otherwise, and consenteth not to the wholesome wordes of our Lord Iesus Christ, and to the doctrine, which is according to godlinesse,

(Notes Reference) (5) If any man teach otherwise, and consent not to wholesome words, [even] the words of our Lord Jesus Christ, and to the doctrine which is according to godliness;

(5) He severely condemns and excommunicates or casts out of the Church as proud men, those who do not content themselves with Christ's doctrine, (that is to say, the doctrine of godliness) but weary both themselves and others, in vain questions (for all other things are vain), because they do not content themselves in Christ's doctrine. He condemns them as lying deceivers, because they savour or sound of nothing but vanity: as mad men, because they trouble themselves so much in matters of nothing: as evil plagues, because they cause great contentions, and corrupt men's minds and judgment. To be short, he condemns them as profane and wicked, because they abuse the precious name of godliness and religion, for the sake of wicked gain.

(1Ti 6:4) He is puft vp and knoweth nothing, but doteth about questions and strife of words, whereof commeth enuie, strife, railings, euill surmisings,

(Notes Reference) He is proud, knowing nothing, but doting about questions and (b) strifes of words, whereof cometh envy, strife, railings, evil surmisings,

(b) Strivings about words, and not about matter: and by words he means all those things which do not have substance in them, and by which we can reap no profit.

(1Ti 6:5) Frowarde disputations of men of corrupt mindes and destitute of ye trueth, which thinke that gaine is godlines: from such separate thy selfe.

(Notes Reference) Perverse (c) disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself.

(1Ti 6:6) But godlinesse is great gaine, if a man be content with that he hath.

(Notes Reference) (6) But godliness with contentment is great gain.

(6) He properly dismisses the name of gain and lucre, confessing that godliness is great gain, but in a far different manner, that is, because it brings true sufficiency.

(1Ti 6:7) For we brought nothing into the world, and it is certaine, that we can carie nothing out.

(Notes Reference) (7) For we brought nothing into [this] world, [and it is] certain we can carry nothing out.

(7) He mocks the folly of those who do so greedily hunger after frail things, who can in no way be satisfied, and yet nonetheless cannot enjoy their excess.

(1Ti 6:8) Therefore when wee haue foode and raiment, let vs therewith be content.

(1Ti 6:9) For they that will be rich, fall into tentation and snares, and into many foolish and noysome lustes, which drowne men in perdition and destruction.

(Notes Reference) (8) But they that will be rich fall into temptation and a snare, and [into] many foolish and hurtful lusts, which drown men in destruction and perdition.

(8) He puts fear into Timothy to avoid covetousness using a different reasoning, that is, because it draws with it an infinite sort of lusts and those very hurtful, with which covetous men do torment themselves to the degree that in the end, they cast away from them their faith and salvation.

(1Ti 6:10) For the desire of money is the roote of all euill, which while some lusted after, they erred from the faith, and pearced themselues through with many sorowes.

(Notes Reference) For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and (d) pierced themselves through with many sorrows.

(d) Sorrow and grief do as it were pierce through the mind of man, and are the harvest and true fruits of covetousness.

(1Ti 6:11) But thou, O man of God, flee these things, and follow after righteousnesse, godlines, faith, loue, patience, and meekenes.

(Notes Reference) (9) But thou, O (e) man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

(9) A peculiar exhortation to various virtues, with which it appropriate for the pastors especially to be furnished.

(e) Whom the Spirit of God rules.

(1Ti 6:12) Fight the good fight of faith: lay holde of eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.

(1Ti 6:13) I charge thee in the sight of God, who quickeneth all thinges, and before Iesus Christ, which vnder Pontius Pilate witnessed a good confession,

(Notes Reference) (10) I give thee charge in the sight of God, who quickeneth all things, and [before] Christ Jesus, who before Pontius Pilate witnessed a good confession;

(10) A most earnest request and charge, to observe and keep all the things faithfully, with our eyes set upon the coming of Jesus Christ, whose glory we have to contrast with the vain glittering of this world, and his power with all the terrors of the wicked.

(1Ti 6:14) That thou keepe this commandement without spot, and vnrebukeable, vntill the appearing of our Lord Iesus Christ,

(1Ti 6:15) Which in due time hee shall shewe, that is blessed and Prince onely, the King of Kings and Lord of Lordes,

(Notes Reference) Which in his times he shall shew, [who is] the (f) blessed and only Potentate, the King of kings, and Lord of lords;

(f) He combines many words together for one purpose: by which he confirms the power of God, which if we trust steadfastly in, we will not be moved out of our position.

(1Ti 6:16) Who onely hath immortalitie, and dwelleth in the light that none can attaine vnto, whom neuer man sawe, neither can see, vnto whome bee honour and power euerlasting, Amen.

(1Ti 6:17) Charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God, (which giueth vs aboundantly, all things to enioy)

(Notes Reference) (11) Charge them that are rich in (g) this world, that they be not highminded, nor trust in uncertain riches, but in the (h) living God, who giveth us richly all things to enjoy;

(11) He adds as an overabundance as it were a sharp admonition to the rich, that they mainly take heed of two evils, that is, of pride, and deceitful hope, against which he sets three excellent virtues, hope in the living God, liberality towards their neighbour, and gentle conditions.

(g) In things pertaining to this life, with whom those men are compared who are rich in good works.

(h) Who alone is, and that everlasting: for he sets the frail nature of riches against God.

(1Ti 6:18) That they doe good, and be riche in good woorkes, and readie to distribute, and comunicate,

(1Ti 6:19) Laying vp in store for themselues a good foundation against the time to come, that they may obteine eternall life.

(Notes Reference) (12) Laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life.

(12) The praise of liberality, by the effects of it, because it is a sure testimony of the Spirit of God who dwells in us, and therefore of the salvation that will be given to us.

(1Ti 6:20) O Timotheus, keepe that which is committed vnto thee, and auoide prophane and vaine babblings, and oppositios of science falsely so called,

(Notes Reference) (13) O Timothy, keep that which is committed to thy trust, avoiding profane [and] vain babblings, and oppositions of science falsely so called:

(13) He repeats the most important of all the former exhortations, which ought to be deeply imprinted in the minds of all ministers of the word, that is, that they avoid all vain babblings of false wisdom, and continue in the simplicity of sincere doctrine.

(1Ti 6:21) Which while some professe, they haue erred concerning the faith. Grace be with thee, Amen. [The first Epistle to Timotheus, written from Laodicea, which is the chiefest citie of Phrygia Pacaciana.]

(Notes Reference) Which some (i) professing have erred concerning the faith. Grace [be] with thee. Amen. "[The first to Timothy was written from Laodicea, which is the chiefest city of Phrygia Pacatiana.]"

(i) Not only in word, but also in appearance and gesture: to be short, while their behaviour was such that even when they held their peace they would make men believe, their heads were occupied about nothing but high and lofty matters, and therefore they erred concerning the faith.