Read Scripture In A Year: May 28

Passage 1: Joshua 14

(Jos 14:1) These also are the places which the children of Israel inherited in the land of Canaan, which Eleazar the Priest, and Ioshua the sonne of Nun and the chiefe fathers of the tribes of the children of Israel, distributed to them,

(Jos 14:2) By the lot of their inheritance, as the Lord had commanded by the hande of Moses, to giue to the nine tribes, and the halfe tribe.

(Jos 14:3) For Moses had giuen inheritance vnto two tribes and an halfe tribe, beyond Iorde: but vnto the Leuites he gaue none inheritance among them.

(Notes Reference) For Moses had given the inheritance of (a) two tribes and an half tribe on the other side Jordan: but unto the Levites he gave none inheritance among them.

(a) As Reuben and Gad and half the tribe of Manasseh, (Num 32:33).

(Jos 14:4) For the childre of Ioseph were two tribes, Manasseh and Ephraim: therefore they gaue no part vnto the Leuites in the lande, saue cities to dwell in, with the suburbes of the same for their beastes and their substance.

(Notes Reference) For the children of Joseph were (b) two tribes, Manasseh and Ephraim: therefore they gave no part unto the Levites in the land, save cities to dwell [in], with their suburbs for their cattle and for their substance.

(b) So though Levi lacked, yet were there still twelve tribes by this means.

(Jos 14:5) As the Lord had commanded Moses, so the children of Israel did when they deuided the land.

(Jos 14:6) Then the children of Iudah came vnto Ioshua in Gilgal: and Caleb the sonne of Iephunneh the Kenezite saide vnto him, Thou knowest what the Lord saide vnto Moses the man of God, concerning me and thee in Kadesh-barnea.

(Notes Reference) Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and (c) thee in Kadeshbarnea.

(Jos 14:7) Fourtie yeere olde was I, when Moses the seruant of the Lord sent me from Kadesh-barnea to espie the land, and I brought him word againe, as I thought in mine heart.

(Jos 14:8) But my brethren that went vp with me, discouraged the heart of the people: yet I followed still the Lord my God.

(Notes Reference) Nevertheless my (d) brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.

(d) Which were the ten other spies.

(Jos 14:9) Wherefore Moses sware the same day, saying, Certainely the land whereon thy feete haue troden, shalbe thine inheritance, and thy childrens for euer, because thou hast followed constantly the Lord my God.

(Jos 14:10) Therefore beholde nowe, the Lord hath kept me aliue, as he promised: this is the fourtie and fift yeere since the Lord spake this thing vnto Moses, while the children of Israel wandered in the wildernes: and nowe loe, I am this day foure score and fiue yeere olde:

(Jos 14:11) And yet am as strong at this time, as I was when Moses sent me: as strong as I was then, so strong am I nowe, either for warre, or for gouernment.

(Jos 14:12) Nowe therefore giue me this mountaine whereof ye Lord spake in that day (for thou heardest in that day, how the Anakims were there, and the cities great and walled) if so be the Lord will be with me, that I may driue them out, as the Lord said.

(Notes Reference) Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims [were] there, and [that] the cities [were] great [and] fenced: (e) if so be the LORD [will be] with me, then I shall be able to drive them out, as the LORD said.

(e) This he spoke out of modesty, and not from doubting.

(Jos 14:13) Then Ioshua blessed him, and gaue vnto Caleb the sonne of Iephunneh, Hebron for an inheritance.

(Jos 14:14) Hebron therefore became the inheritance of Caleb the sonne of Iephunneh the Kenezite, vnto this day: because he followed constantly the Lord God of Israel.

(Jos 14:15) And the name of Hebron was before time, Kiriath-arba: which Arba was a great man amog the Anakims: thus the land ceassed from warre.

(Notes Reference) And the name of Hebron before [was] Kirjatharba; [which Arba was] a (f) great man among the Anakims. And the land had rest from war.

(f) Either for his power or person.

Passage 2: Isaiah 19

(Isa 19:1) The burden of Egypt. Beholde, the Lord rideth vpon a swift cloude, and shall come into Egypt, and the idoles of Egypt shall be moued at his presence, and the heart of Egypt shall melt in the middes of her.

(Notes Reference) The (a) burden of Egypt. Behold, the LORD (b) rideth upon a swift cloud, and shall come into Egypt: and the idols of Egypt shall be moved at his presence, and the heart of Egypt shall melt in the midst of it.

(a) Read (Isa 13:7).

(b) Because the Egyptians trusted in the defence of their country, in the multitude of their idols and in the valiantness of their men the Lord shows that he will come over all their munitions in a swift cloud, and that their idols will tremble at his coming and that men's hearts will faint.

(Isa 19:2) And I will set the Egyptians against the Egyptians: so euery one shall fight against his brother, and euery one against his neighbour, citie against citie, and kingdome against kingdome.

(Notes Reference) And I will set the Egyptians against the Egyptians: and they shall (c) fight every one against his brother, and every one against his neighbour; city against city, [and] kingdom against kingdom.

(c) As he caused the Ammonites, Moabites and Idumeans to kill one another, when they came to destroy the Church of God, (2Ch 20:22; Isa 49:26).

(Isa 19:3) And the spirite of Egypt shall faile in the middes of her, and I will destroy their counsell, and they shall seeke at the idoles, and at the sorcerers, and at them that haue spirits of diuination, and at the southsayers.

(Notes Reference) And the (d) spirit of Egypt shall fail in the midst of her; and I will destroy her counsel: and they shall seek to the idols, and to the charmers, and to the mediums, and to the wizards.

(d) Meaning, their policy and wisdom.

(Isa 19:4) And I will deliuer the Egyptians into the hand of the cruell Lordes, and a mightie King shall rule ouer them, sayth the Lord God of hostes.

(Isa 19:5) Then the waters of the sea shall faile, and the riuers shall be dryed vp, and wasted.

(Notes Reference) And the waters shall (e) fail from the sea, and the rivers shall be wasted and dried up.

(e) He shows that the sea and their great river Nile by which they thought themselves most sure, would not be able to defend them but that he would send the Assyrians among them, that would keep them under as slaves.

(Isa 19:6) And the riuers shall goe farre away: the riuers of defence shalbe emptied and dryed vp: the reedes and flagges shall be cut downe.

(Notes Reference) And they shall turn the (f) rivers far away; [and] the brooks of defence shall be emptied and dried up: the reeds and flags shall wither.

(f) For the Nile ran into the sea by seven streams, as though they were many rivers.

(Isa 19:7) The grasse in the riuer, and at the head of the riuers, and all that groweth by the riuer, shall wither, and be driuen away, and be no more.

(Notes Reference) The paper reeds by the brooks, by the (g) mouth of the brooks, and every thing sown by the brooks, shall wither, be driven away, and be no [more].

(g) The Hebrew word is mouth, by which they mean the spring out of which the water gushes as out of a mouth.

(Isa 19:8) The fishers also shall mourne, and all they that cast angle into the riuer, shall lament, and they that spread their nette vpon the waters, shall be weakened.

(Notes Reference) The fishermen also shall (h) mourn, and all they that cast hook into the brooks shall lament, and they that spread nets upon the waters shall languish.

(h) The Scriptures describe the destruction of a country by the taking away of the conveniences of it, as by vines, flesh, fish and such other things by which countries are enriched.

(Isa 19:9) Moreouer, they that worke in flaxe of diuers sortes, shall be confounded, and they that weaue nettes.

(Isa 19:10) For their nettes shalbe broken, and all they, that make pondes, shalbe heauie in heart.

(Isa 19:11) Surely the princes of Zoan are fooles: the counsell of the wise counselers of Pharaoh is become foolish: how say ye vnto Pharaoh, I am the sonne of the wise? I am the sonne of the ancient Kings?

(Notes Reference) Surely the princes of (i) Zoan [are] fools, the counsel of the wise counsellors of Pharaoh is become senseless: how say ye to Pharaoh, I (k) [am] the son of the wise, the son of ancient kings?

(i) Called also Tanes, a famous city on the Nile.

(k) He notes the flatterers of Pharaoh: who persuaded the king that he was wise and noble, and that his house was ancient and so he flatters himself, saying I am wise.

(Isa 19:12) Where are nowe thy wise men, that they may tell thee, or may knowe what the Lord of hostes hath determined against Egypt?

(Isa 19:13) The princes of Zoan are become fooles: the princes of Noph are deceiued, they haue deceiued Egypt, euen the corners of the tribes thereof.

(Notes Reference) The princes of Zoan are become fools, the princes of (l) Noph are deceived; they have also seduced Egypt, [even they that are] the (m) support of its tribes.

(l) Or Memphis, Alexandria, and now called the great Cairo.

(m) The principal upholders of it are the main cause of their destruction.

(Isa 19:14) The Lord hath mingled among them the spirite of errours: and they haue caused Egypt to erre in euery worke thereof, as a drunken man erreth in his vomite.

(Notes Reference) The LORD hath mingled a (n) perverse spirit in the midst of it: and they have caused Egypt to err in every work of it, as a drunken [man] staggereth in his vomit.

(n) For the spirit of wisdom he has made them drunken and giddy with the spirit of error.

(Isa 19:15) Neither shall there be any worke in Egypt, which the head may doe, nor the tayle, ye branch nor the rush.

(Notes Reference) Neither shall there be [any] work for Egypt, which the head or tail, branch or rush, may (o) perform.

(o) Neither the great or the small, the strong or the weak.

(Isa 19:16) In that day shall Egypt be like vnto women: for it shall be afraide and feare because of the moouing of the hand of the Lord of hostes, which he shaketh ouer it.

(Isa 19:17) And the land of Iudah shall be a feare vnto Egypt: euery one that maketh mention of it, shalbe afraid thereat, because of ye counsell of the Lord of hostes, which he hath determined vpon it.

(Notes Reference) And the land of Judah shall be a terror (p) to Egypt, every one that maketh mention of it shall be afraid in himself, because of the counsel of the LORD of hosts, which he hath determined against it.

(p) Considering that through their opportunity the Jews did not make God their defence but put their trust in them, and were therefore now punished, they will fear least the same light on them.

(Isa 19:18) In that day shall fiue cities in the lande of Egypt speake the language of Canaan, and shall sweare by the Lord of hostes. one shall be called the citie of destruction.

(Notes Reference) In that day shall five cities in the land of Egypt (q) speak the language of Canaan, and (r) swear to the LORD of hosts; one shall be called, The city of (s) destruction.

(q) Will make one confession of faith with the people of God, by the speech of Canaan, meaning the language in which God was then served.

(r) Will renounce their superstitions and protest to serve God correctly.

(s) Meaning of six cities, five would serve God, and the sixth would remain in their wickedness: and so there would be but one lost.

(Isa 19:19) In that day shall the altar of the Lord be in the middes of the land of Egypt, and a pillar by the border thereof vnto the Lord.

(Notes Reference) In that day shall there be an altar to the LORD in the midst of the land of Egypt, and (t) a pillar at its border to the LORD.

(t) There will be evident signs and tokens, that God's religion is there: which manner of speech is taken of the patriarchs and ancient time, when God has not as yet appointed the place, and full manner how he would be worshipped.

(Isa 19:20) And it shall be for a signe and for a witnes vnto the Lord of hostes in the land of Egypt: for they shall crie vnto the Lord, because of the oppressers, and he shall send them a Sauiour and a great man, and shall deliuer them.

(Notes Reference) And it shall be for a sign and for a witness to the LORD of hosts in the land of Egypt: for they shall cry to the LORD because of the oppressors, and he shall send them (u) a saviour, and a great one, and he shall deliver them.

(u) This declares that this prophecy would be accomplished in the time of Christ.

(Isa 19:21) And the Lord shall be knowen of the Egyptians, and the Egyptians shall knowe the Lord in that day, and doe sacrifice and oblation, and shall vowe vowes vnto the Lord, and performe them.

(Notes Reference) And the LORD shall be known to Egypt, and the Egyptians shall know the LORD in that day, and shall do (x) sacrifice and oblation; yea, they shall vow a vow to the LORD, and perform [it].

(x) By these ceremonies he comprehends the spiritual service under Christ.

(Isa 19:22) So ye Lord shall smite Egypt, he shall smite and heale it: for he shall returne vnto ye Lord, and he shall be intreated of them and shall heale them.

(Isa 19:23) In that day shall there be a path from Egypt to Asshur, and Asshur shall come into Egypt, and Egypt into Asshur: so the Egyptians shall worship with Asshur.

(Notes Reference) In that day shall there be a highway from (y) Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the Assyrians.

(y) By these two nations, which were then chief enemies of the Church, he shows that the Gentiles and the Jews would be joined together in one faith and religion, and would all be one fold under Christ their shepherd.

(Isa 19:24) In that day shall Israel be the third with Egypt and Asshur, euen a blessing in the middes of the land.

(Isa 19:25) For the Lord of hostes shall blesse it, saying, Blessed be my people Egypt and Asshur, the worke of mine hands, and Israel mine inheritance.

Passage 3: Titus 1-3

(Tit 1:1) Paul a seruaunt of God, and an Apostle of Iesus Christ, according to the faith of Gods elect, and the acknowledging of the trueth, which is according vnto godlines,

(Notes Reference) Paul, (1) a (a) servant of God, and an apostle of Jesus Christ, according to the faith of God's (b) elect, (2) and the acknowledging of the truth which is after godliness;

(1) He vouches his apostleship (not for Titus, but for the Cretian's sake) both by the testimony of his outward calling, and by his consent in which he agrees with all the elect from the beginning of the world.

(a) A minister, as Christ himself, in his office of minister and head of the Prophets, is called a servant; (Isa 43:10).

(b) Of those whom God has chosen. (2) The faith in which all the elect agree, is the true and sincere knowledge of God for this purpose, that worshipping God correctly, they may at length obtain everlasting life according to the promise of God, who is true, which promise was exhibited in Christ in due time according to his eternal purpose.

(Tit 1:2) Vnto the hope of eternall life, which God that cannot lie, hath promised before the world began:

(Notes Reference) In (c) hope of eternal life, which God, that cannot lie, (d) promised before the (e) world began;

(d) Freely and only from his generosity.

(e) See 2Ti 1:9

(Tit 1:3) But hath made his worde manifest in due time through the preaching, which is committed vnto me, according to the commandement of God our Sauiour:

(Notes Reference) (3) But hath in due times manifested his word through preaching, which is committed unto me according to the commandment of God our (f) Saviour;

(3) This truth is not to be sought anywhere else, but in the preaching of the apostles.

(f) This word "Saviour" does not only signify a preserver of life, but also a giver of life.

(Tit 1:4) To Titus my naturall sonne according to the common faith, Grace, mercie and peace from God the Father, and from the Lord Iesus Christ our Sauiour.

(Notes Reference) (4) To Titus, [mine] own son after the common faith: (5) Grace, mercy, [and] peace, from God the Father and the Lord Jesus Christ our Saviour.

(4) The apostle exhorts the Cretians to hear Titus, by setting forth his consent and agreement with them in the faith, and in addition shows by what special note we may distinguish true ministers from false. (5) There is but one way of salvation, common both to the pastor and the flock.

(Tit 1:5) For this cause left I thee in Creta, that thou shouldest continue to redresse the thinges that remaine, and shouldest ordeine Elders in euery citie, as I appointed thee,

(Notes Reference) (6) For this cause left I thee in Crete, that thou shouldest set in order the things that are wanting, and ordain elders in every city, as I had appointed thee:

(6) The first admonition: to ordain elders in every church.

(Tit 1:6) If any be vnreproueable, the husband of one wife, hauing faithfull children, which are not slandered of riot, neither are disobedient.

(Notes Reference) If any be blameless, the husband of one wife, having faithful children not accused of riot or (g) unruly.

(g) This word is used of horses and oxen, who will not tolerate the yoke.

(Tit 1:7) For a Bishop must bee vnreproueable, as Gods steward, not froward, not angrie, not giuen to wine, no striker, not giuen to filthie lucre,

(Notes Reference) (7) For a bishop must be blameless, as the (h) steward of God; not (i) selfwilled, not soon angry, not given to wine, no striker, not given to filthy lucre;

(7) The second admonition: what faults pastors (whom he referred to before under the word elders) ought to be void of, and what virtues they ought to have.

(h) Whom the Lord has appointed steward of his gifts.

(i) Not stubborn and hard to please.

(Tit 1:8) But harberous, one that loueth goodnesse, wise, righteous, holy, temperate,

(Notes Reference) But a lover of hospitality, a lover of good men, (k) sober, just, holy, temperate;

(k) Cautious, and of a sound judgment, and of a singular example of moderation.

(Tit 1:9) Holding fast that faithfull worde according to doctrine, that he also may bee able to exhort with wholesome doctrine, and conuince them that say against it.

(Notes Reference) (8) Holding fast the faithful word as he hath been taught, (9) that he may be able by sound doctrine both to exhort and to convince the gainsayers.

(8) The third admonition: the pastor must hold fast that doctrine which the apostles delivered, and pertains to salvation, leaving behind all curious and vain matters. (9) The fourth admonition: to apply the knowledge of true doctrine to use, which consists in two things, that is, in governing those who show themselves able to learn, and confuting the obstinate.

(Tit 1:10) For there are many disobedient and vaine talkers and deceiuers of mindes, chiefly they of the Circumcision,

(Notes Reference) (10) For there are many unruly and vain talkers and deceivers, specially they of the (l) circumcision:

(10) An applying of the general proposition to a particular: the Cretians above all others need sharp reprehensions: both because their minds are naturally given to lies and slothfulness, and because of certain covetous Jews, who under a pretence of godliness, partly combined certain vain traditions, and partly old ceremonies with the Gospel.

(l) Of the Jews, or rather of those Jews who went about to join Christ and the Law.

(Tit 1:11) Whose mouthes must bee stopped, which subuert whole houses, teaching things, which they ought not, for filthie lucres sake.

(Tit 1:12) One of themselues, euen one of their owne prophets said, The Cretians are alwaies liars, euill beastes, slowe bellies.

(Notes Reference) (m) One of themselves, [even] a prophet of their own, said, The Cretians [are] alway liars, evil beasts, slow bellies.

(m) Epimenides, who was considered a prophet amongst them. See Laertius, and Cicero in his first book of divination.

(Tit 1:13) This witnesse is true: wherefore conuince them sharply, that they may be sound in ye faith,

(Notes Reference) This witness is true. Wherefore rebuke them (n) sharply, that they may be sound in the faith;

(n) Clearly and plainly, and do not go about the bush with them.

(Tit 1:14) And not taking heede to Iewish fables and commandements of men, that turne away from the trueth.

(Tit 1:15) Vnto the pure are all things pure, but vnto them that are defiled, and vnbeleeuing, is nothing pure, but euen their mindes and consciences are defiled.

(Notes Reference) (11) Unto the pure all things [are] pure: but unto them that are defiled and unbelieving [is] nothing pure; but even their (o) mind and conscience is defiled.

(11) He shows in few words, that purity consists not in any external worship, and that which is according to the old Law (as indifference of meats, and washings, and other such things which are abolished) but in the mind and conscience. And whoever teaches otherwise, does not know what true religion really is, and also is not to be heeded.

(o) If our minds and consciences are unclean, what cleanness is there in us before regeneration?

(Tit 1:16) They professe that they know God, but by works they deny him, and are abominable and disobedient, and vnto euery good worke reprobate.

(Tit 2:1) Bvt speake thou the thinges which become wholesome doctrine,

(Notes Reference) But (1) speak thou the things which become sound doctrine:

(1) The fifth admonition: the doctrine must not only be generally pure, but also be applied to all ages and orders of men, according to the diversity of circumstances.

(Tit 2:2) That the elder men be watchful, graue, teperate, sounde in the faith, in loue, and in patience:

(Notes Reference) (2) That the aged men be sober, grave, temperate, sound in faith, in charity, in patience.

(2) What are the principal virtues for old and young, both men and women: and how they ought to be stirred up to do them continually.

(Tit 2:3) The elder women likewise, that they be in such behauiour as becommeth holinesse, not false accusers, not subiect to much wine, but teachers of honest things,

(Tit 2:4) That they may instruct the yong women to be sober minded, that they loue their husbands, that they loue their children,

(Tit 2:5) That they be temperate, chaste, keeping at home, good and subiect vnto their husbands, that the word of God be not euill spoken of.

(Notes Reference) [To be] discreet, chaste, (a) keepers at home, good, obedient to their own husbands, that the word of God be not blasphemed.

(a) Not roving about idly.

(Tit 2:6) Exhort yong men likewise, that they bee sober minded.

(Tit 2:7) In all things shewe thy selfe an ensample of good woorkes with vncorrupt doctrine, with grauitie, integritie,

(Notes Reference) (3) In all things shewing thyself a pattern of good works: in doctrine [shewing] uncorruptness, (b) gravity, sincerity,

(3) The sixth admonition: that both the pastor's life and doctrine must be sound.

(b) Not such a gravity as may drive men from coming to the minister, but such as may cause them to come in a most reverent and honest way.

(Tit 2:8) And with the wholesome woorde, which can not be condemned, that hee which withstandeth, may be ashamed, hauing nothing concerning you to speake euill of.

(Tit 2:9) Let seruants be subiect to their masters, and please them in al things, not answering again,

(Notes Reference) (4) [Exhort] servants to be obedient unto their own masters, [and] to please [them] well in all (c) [things]; not answering again;

(4) The seventh admonition, concerning the duty of servants to their masters.

(Tit 2:10) Neither pickers, but that they shew al good faithfulnesse, that they may adorne the doctrine of God our Sauiour in all things.

(Tit 2:11) For that grace of God, that bringeth saluation vnto all men, hath appeared,

(Notes Reference) (5) For the grace of God that bringeth salvation hath appeared to all men,

(5) The eighth admonition belongs to all the godly: seeing that God calls all men to the Gospel, and Christ has so justified us, that he has also sanctified us, all of us must therefore give ourselves to true godliness, and righteousness, setting before us a sure hope of that immeasurable glory. And this thing must be so learned by them that the deniers also must be reproved, by the authority of the mighty God.

(Tit 2:12) And teacheth vs that we should denie vngodlinesse and worldly lusts, and that we should liue soberly and righteously, and godly in this present world,

(Notes Reference) Teaching us that, denying ungodliness and (d) worldly lusts, we should live soberly, righteously, and godly, in this present world;

(d) Lusts of the flesh, which belong to the present state of this life and world.

(Tit 2:13) Looking for that blessed hope, and appearing of that glorie of that mightie God, and of our Sauiour Iesus Christ,

(Notes Reference) (e) Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ;

(e) Christ is here most plainly called that mighty God, and his appearance and coming is called by the figure of speech metonymy, our hope.

(Tit 2:14) Who gaue him selfe for vs, that hee might redeeme vs from all iniquitie, and purge vs to bee a peculiar people vnto himselfe, zealous of good woorkes.

(Notes Reference) Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a (f) peculiar people, zealous of good works.

(f) As it were a thing peculiarly laid aside for himself.

(Tit 2:15) These things speake, and exhort, and conuince with all authoritie. See that no man despise thee.

(Notes Reference) These things speak, and exhort, and rebuke with all (g) authority. Let no man despise thee.

(g) With all authority possible.

(Tit 3:1) Pvt them in remembrance that they bee subiect to the Principalities and powers, and that they bee obedient, and ready to euery good woorke,

(Notes Reference) Put (1) them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,

(1) He declares particularly and separately that which he said before generally, noting out certain main and principal duties which men owe to men, and especially subjects to their magistrates.

(Tit 3:2) That they speake euill of no man, that they be no fighters, but soft, shewing all meekenesse vnto all men.

(Tit 3:3) For wee our selues also were in times past vnwise, disobedient, deceiued, seruing the lustes and diuers pleasures, liuing in maliciousnes and enuie, hatefull, and hating one another:

(Notes Reference) (2) For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, [and] hating one another.

(2) He confirms again the former exhortation by propounding the free benefit of our regeneration, the symbol of which is our baptism. (Ed.)

(Tit 3:4) But when that bountifulnesse and that loue of God our Sauiour toward man appeared,

(Tit 3:5) Not by the woorkes of righteousnesse, which we had done, but according to his mercie he saued vs, by the washing of the newe birth, and the renewing of the holy Ghost,

(Notes Reference) Not by works of (a) righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the (b) Holy Ghost;

(a) Literally, "of works which are done in righteousness": and this passage fully refutes the doctrine of meritorious works.

(b) Which the power of the Holy Spirit works.

(Tit 3:6) Which he shed on vs aboundantly, through Iesus Christ our Sauiour,

(Tit 3:7) That we, being iustified by his grace, should be made heires according to the hope of eternall life.

(Tit 3:8) This is a true saying, and these thinges I will thou shouldest affirme, that they which haue beleeued God, might be carefull to shewe foorth good woorkes. These things are good and profitable vnto men.

(Notes Reference) (3) [This is] a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain (c) good works. These things are good and profitable unto men.

(3) Again with great earnestness emphasises how we ought to give ourselves to true godliness and avoid all vain questions, which serve to nothing but to cause strife and debate.

(Tit 3:9) But stay foolish questions, and genealogies, and contentions, and brawlings about the Lawe: for they are vnprofitable and vaine.

(Tit 3:10) Reiect him that is an heretike, after once or twise admonition,

(Notes Reference) (4) A man that is an heretick after the first and second admonition reject;

(4) The ministers of the word must at once cast off heretics, that is, those who stubbornly and seditiously disquiet the Church, and will pay no attention to ecclesiastical admonitions.

(Tit 3:11) Knowing that hee that is such, is peruerted, and sinneth, being damned of his owne selfe.

(Tit 3:12) When I shall send Artemas vnto thee, or Tychicus, be diligent to come to mee vnto Nicopolis: for I haue determined there to winter.

(Notes Reference) (5) When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.

(5) Last of all, he writes a word or two regarding personal matters, and commends certain men.

(Tit 3:13) Bring Zenas the expounder of the Lawe, and Apollos on their iourney diligently, that they lacke nothing.

(Tit 3:14) And let ours also learne to shewe foorth good woorkes for necessary vses, that they be not vnfruitfull.

(Tit 3:15) All that are with mee, salute thee. Greete them that loue vs in the faith. Grace bee with you all, Amen. [ To Titus, elect the first bishoppe of the Church of the Cretians, written from Nicopolis in Macedonia.]