Read Scripture In A Year: May 29

Passage 1: Joshua 15

(Jos 15:1) This then was the lot of the tribe of the children of Iudah by their families: euen to the border of Edom and the wildernesse of Zin, Southward on the Southcoast.

(Jos 15:2) And their South border was the salt Sea coast, from the point that looketh Southward.

(Notes Reference) And their south border was from the shore of the salt sea, from the (a) bay that looketh southward:

(a) The Hebrew word signifies tongue, by which it means either the arm of the sea that comes into the land, or a rock, or cape that goes into the sea.

(Jos 15:3) And it went out on the Southside towarde Maaleth-akrabbim, and went along to Zin, and ascended vp on the Southside vnto Kadesh-barnea, and went along to Hezron, and went vp to Adar, and fet a compasse to Karkaa.

(Jos 15:4) From thence went it along to Azmon, and reached vnto the riuer of Egypt, and the end of that coast was on the Westside: this shall be your South coast.

(Jos 15:5) Also the Eastborder shalbe the salt Sea, vnto the end of Iorden: and the border on the North quarter from the point of the Sea, and from the end of Iorden.

(Notes Reference) And the east border [was] the salt sea, [even] unto the (b) end of Jordan. And [their] border in the north quarter [was] from the bay of the sea at the uttermost part of Jordan:

(b) Meaning the mouth of the river where it runs into the Salt sea.

(Jos 15:6) And this border goeth vp to Beth-hogla, and goeth along by ye Northside of Beth-arabah: so the border from thence goeth vp to the stone of Bohan the sonne of Reuben.

(Notes Reference) And the border went up to Bethhogla, and passed along by the north of Betharabah; and the border went up to the (c) stone of Bohan the son of Reuben:

(Jos 15:7) Againe this border goeth vp to Debir from the valley of Achor, and Northwarde, turning toward Gilgal, that lyeth before the going vp to Adummim, which is on the Southside of the riuer: also this border goeth vp to the waters of En-shemesh, and endeth at En-rogel.

(Jos 15:8) Then this border goeth vp to the valley of the sonne of Hinnom; on the Southside of the Iebusites: the same is Ierusalem. also this border goeth vp to the top of the mountaine that lyeth before the valley of Hinnom Westward, which is by the end of the valley of ye gyants Northward.

(Jos 15:9) So this border compasseth from the top of the mountaine vnto the fountaine of the water of Nephtoah, and goeth out to the cities of mount Ephron: and this border draweth to Baalah, which is Kiriath-iearim.

(Jos 15:10) Then this border compasseth from Baalah Westward vnto mount Seir, and goeth along vnto the side of mount Iearim, which is Chesalon on the Northside: so it commeth downe to Bethshemesh, and goeth to Timnah.

(Jos 15:11) Also this border goeth out vnto the side of Ekron Northwarde: and this border draweth to Shicron, and goeth along to mount Baalah, and stretcheth vnto Iabneel: and the endes of this coast are to the Sea.

(Notes Reference) And the border went out unto the side of Ekron northward: and the border was drawn to Shicron, and passed along to mount Baalah, and went out unto Jabneel; and the goings out of the border were at the (d) sea.

(d) Meaning, toward Syria.

(Jos 15:12) And the Westborder is to the great Sea: so this border shalbe the bounds of the children of Iudah round about, according to their families.

(Jos 15:13) And vnto Caleb the sonne of Iephunneh did Ioshua giue a part among the children of Iudah, as the Lord commanded him, euen Kiriath-arba of the father of Anak, which is Hebron.

(Jos 15:14) And Caleb droue thence three sonnes of Anak, Sheshai, and Ahiman, and Talmai, the sonnes of Anak.

(Notes Reference) And Caleb (e) drove thence the three sons of Anak, Sheshai, and Ahiman, and Talmai, the children of Anak.

(e) This was done after the death of Joshua, (Jdg 1:10, Jdg 1:20).

(Jos 15:15) And he went vp thence to the inhabitants of Debir: and the name of Debir before time was Kiriath-sepher.

(Jos 15:16) Then Caleb sayd, He that smiteth Kiriath-sepher, and taketh it, euen to him wil I giue Achsah my daughter to wife.

(Jos 15:17) And Othniel, the sonne of Kenaz, the brother of Caleb tooke it: and he gaue him Achsah his daughter to wife.

(Jos 15:18) And as she went in to him, she moued him, to aske of her father a fielde: and she lighted off her asse, and Caleb sayd vnto her, What wilt thou?

(Notes Reference) And it came to pass, as she came [unto him], that she moved him to ask of her father a field: (f) and she lighted off [her] ass; and Caleb said unto her, What wouldest thou?

(f) Because her husband tarried too long.

(Jos 15:19) Then she answered, Giue me a blessing: for thou hast giuen mee the South countrey: giue me also springs of water. And hee gaue her the springs aboue and the springs beneath.

(Notes Reference) Who answered, Give me a blessing; for thou hast given me a south land; (g) give me also springs of water. And he gave her the upper springs, and the nether springs.

(g) Because her country was barren, she wanted a field that had springs from her father. (Jdg 1:14-15).

(Jos 15:20) This shalbe the inheritance of the tribe of the children of Iudah according to their families.

(Jos 15:21) And the vtmost cities of the tribe of the children of Iudah, toward the coastes of Edom Southward were Kabzeel, and Eder, and Iagur,

(Jos 15:22) And Kinah, and Dimonah, and Adadah,

(Jos 15:23) And Kedesh, and Hazor, and Ithnan,

(Jos 15:24) Ziph, and Telem, and Bealoth,

(Jos 15:25) And Hazor, Hadattah, and Kerioth, Hesron (which is Hazor)

(Jos 15:26) Amam, and Shema, and Moladah,

(Jos 15:27) And Hazar, Gaddah, and Heshmon, and Beth-palet,

(Jos 15:28) And Hasar-shual, and Beersheba, and Biziothiah,

(Jos 15:29) Baalah, and Iim, and Azem,

(Jos 15:30) And Eltolad, and Chesil, and Hormah,

(Notes Reference) And Eltolad, and Chesil, and (h) Hormah,

(h) Which before was called Zephath, (Jdg 1:17).

(Jos 15:31) And Ziklag, and Madmanna, and Sansannah,

(Jos 15:32) And Lebaoth, and Shilhim, and Ain, and Rimmon: all these cities are twentie and nine with their villages.

(Jos 15:33) In the lowe countrey were Eshtaol, and Zoreah, and Ashnah,

(Jos 15:34) And Zanoah, and En-gannim, Tappuah, and Enam,

(Jos 15:35) Iarmuth, and Adullam, Socoh, and Azekah,

(Jos 15:36) And Sharaim, and Adithaim, and Gederah, and Gederothaim: fourteene cities with their villages.

(Jos 15:37) Zenam, and Hadashah, and Migdal-gad,

(Jos 15:38) And Dileam, and Mizpeh, and Ioktheel,

(Jos 15:39) Lachish, and Bozkath, and Eglon,

(Jos 15:40) And Cabbon, and Lahmam, and Kithlish,

(Jos 15:41) And Gederoth, Beth-dagon, and Naamah, and Makkedah: sixteene cities with their villages.

(Jos 15:42) Lebnah, and Ether, and Ashan,

(Jos 15:43) And Iipthtah, and Ashnah, and Nezib,

(Jos 15:44) And Keilah, and Aczib, and Mareshah: nine cities with their villages.

(Jos 15:45) Ekron with her townes and her villages,

(Jos 15:46) From Ekron, euen vnto the Sea, all that lyeth about Ashdod with their villages.

(Jos 15:47) Ashdod with her townes and her villages: Azzah with her townes and her villages, vnto the riuer of Egypt, and the great Sea was their coast.

(Notes Reference) Ashdod with her towns and her villages, Gaza with her towns and her villages, unto the (i) river of Egypt, and the great sea, and the border [thereof]:

(i) Meaning, the Nile (Jos 13:3).

(Jos 15:48) And in the mountaines were Shamir, and Iattir, and Socoh,

(Jos 15:49) And Dannah, and Kiriath-sannath (which is Debir)

(Notes Reference) And Dannah, and (k) Kirjathsannah, which [is] Debir,

(k) Which is also called Kirjath-sepher, (Jos 15:15).

(Jos 15:50) And Anab, and Ashtemoth, and Anim,

(Jos 15:51) And Goshen, and Holon, and Giloh: eleuen cities with their villages,

(Jos 15:52) Arab, and Dumah, and Eshean,

(Jos 15:53) And Ianum, and Beth-tappuah, and Aphekah,

(Jos 15:54) And Humtah, and Kiriath-arba, (which is Hebron) and Zior: nine cities with their villages.

(Jos 15:55) Maon, Carmel, and Ziph, and Iuttah,

(Jos 15:56) And Izreel, and Iokdeam, and Zanoah,

(Jos 15:57) Kain, Gibeah, and Timnah: ten cities with their villages.

(Jos 15:58) Halhul, Beth-zur, and Gedor,

(Jos 15:59) And Maarah, and Beth-anoth, and Eltekon: sixe cities with their villages.

(Jos 15:60) Kiriath-baal, which is Kiriath-iearim, and Rabbah: two cities with their villages.

(Jos 15:61) In the wildernes were Beth-arabah, Middin, and Secacah,

(Jos 15:62) And Nibshan, and the citie of salt, and Engedi: sixe cities with their villages.

(Notes Reference) And Nibshan, and the (l) city of Salt, and Engedi; six cities with their villages.

(l) Of this city the salt sea has it's name.

(Jos 15:63) Neuerthelesse, the Iebusites that were the inhabitants of Ierusalem, could not the children of Iudah cast out, but the Iebusites dwell with the children of Iudah at Ierusalem vnto this day.

(Notes Reference) As for the Jebusites the inhabitants of Jerusalem, the children of Judah could not drive them (m) out: but the Jebusites dwell with the children of Judah at Jerusalem unto this day.

(m) That is, utterly, though they slew the most part, and burnt their city, (Jdg 1:8).

Passage 2: Isaiah 20-21

(Isa 20:1) In the yeere that Tartan came to Ashdod, (when Sargon King of Asshur sent him) and had fought against Ashdod, and taken it,

(Notes Reference) In the year that (a) Tartan came to (b) Ashdod, (when (c) Sargon the king of Assyria sent him,) and fought against Ashdod, and took it;

(a) Who was captain of Sennacherib, (2Ki 18:17).

(b) A city of the Philistines.

(Isa 20:2) At the same time spake the Lord by ye hand of Isaiah the sonne of Amoz, saying, Goe, and loose the sackecloth from thy loynes, and put off thy shooe from thy foote. And he did so, walking naked and barefoote.

(Notes Reference) At the same time spoke the LORD by Isaiah the son of Amoz, saying, Go and loose the (d) sackcloth from off thy loins, and put off thy shoe from thy foot. And he did so, walking naked and barefoot.

(d) Which signifies that the prophet lamented the misery that he saw prepared before the three years that he went naked and barefooted.

(Isa 20:3) And the Lord said, Like as my seruant Isaiah hath walked naked, and barefoote three yeeres, as a signe and wonder vpon Egypt, and Ethiopia,

(Isa 20:4) So shall the King of Asshur take away the captiuitie of Egypt, and the captiuitie of Ethiopia, both yong men and olde men, naked and barefoote, with their buttockes vncouered, to the shame of Egypt.

(Isa 20:5) And they shall feare, and be ashamed of Ethiopia their expectation, and of Egypt their glory.

(Notes Reference) And they shall be afraid and ashamed of (e) Cush their expectation, and of Egypt their (f) glory.

(e) In whose aid they trusted.

(f) Of whom they boasted and gloried.

(Isa 20:6) Then shall the inhabitant of this yle say in that day, Behold, such is our expectation, whither we fledde for helpe to be deliuered from the King of Asshur, and howe shall we be deliuered?

(Notes Reference) And the inhabitant of this (g) isle shall say in that day, Behold, such [is] our expectation, where we fled for help to be delivered from the king of Assyria: and how shall we escape?

(g) Meaning Judea which was encompassed by their enemies as an isle with waters.

(Isa 21:1) The burden of the desert Sea. As the whirlewindes in the South vse to passe from the wildernesse, so shall it come from the horrible land.

(Notes Reference) The burden of the (a) desert of the sea. As whirlwinds in the south pass through; [so] it cometh from the desert, (b) from a terrible land.

(a) On the seaside between Judea and Caldea was a wilderness, by which he means Caldea.

(b) That is, the ruin of Babylon by the Medes and Persians.

(Isa 21:2) A grieuous vision was shewed vnto me, The transgressour against a transgressour, and the destroyer against a destroyer. Goe vp Elam, besiege Media: I haue caused all the mourning thereof to cease.

(Notes Reference) A grievous vision is declared to me; the (c) treacherous dealer dealeth treacherously, and the spoiler spoileth. Go up, O (d) Elam: besiege, O Media; all her sighing have I made (e) to cease.

(c) The Assyrians and Chaldeans who had destroyed other nations will be overcome by the Medes and Persians: and this he prophesied a hundred years before it came to pass.

(d) By Elam he means the Persians.

(e) Because they will find no comfort, they will mourn no more, or I have caused them to cease mourning, whom Babylon had afflicted.

(Isa 21:3) Therefore are my loynes filled with sorow: sorowes haue taken me as the sorowes of a woman that trauayleth: I was bowed downe when I heard it, and I was amased when I sawe it.

(Notes Reference) Therefore are my (f) loins filled with pain: pangs have taken hold upon me, as the pangs of a woman that travaileth: I was bowed down at the hearing [of it]; I was dismayed at the seeing [of it].

(f) This the prophet speaks in the person of the Babylonians.

(Isa 21:4) Mine heart failed: fearefulnesse troubled me: the night of my pleasures hath he turned into feare vnto me.

(Notes Reference) My heart panted, fearfulness terrified me: the night (g) of my pleasure hath he turned into fear to me.

(g) He prophecies the death of Belshazzar as in (Dan 5:30) who in the midst of his pleasures was destroyed.

(Isa 21:5) Prepare thou the table: watch in the watch towre: eate, drinke: arise, ye princes, anoynt the shielde.

(Notes Reference) Prepare the table, watch in the watchtower, eat, drink: (h) arise, ye princes, [and] anoint the shield.

(h) While they are eating and drinking, they will be commanded to run to their weapons.

(Isa 21:6) For thus hath the Lord said vnto me, Go, set a watchman, to tell what he seeth.

(Notes Reference) For thus hath the (i) Lord said to me, Go, set a watchman, let him declare what he seeth.

(i) That is, in a vision by the spirit of prophecy.

(Isa 21:7) And he sawe a charet with two horsemen: a charet of an asse, and a charet of a camel: and he hearkened and tooke diligent heede.

(Notes Reference) And he saw a chariot [with] a couple of horsemen, a chariot of donkeys, [and] (k) a chariot of camels; and he hearkened diligently with much heed:

(k) Meaning, chariots of men of war, and others that carried the baggage.

(Isa 21:8) And he cryed, A lyon: my lorde, I stand continually vpon ye watche towre in the day time, and I am set in my watche euery night:

(Notes Reference) And he cried, A (l) lion: My lord, I stand continually upon the watchtower in the daytime, and I am set in my post whole nights:

(l) Meaning, Darius who overcame Babylon.

(Isa 21:9) And beholde, this mans charet commeth with two horsemen. And he answered and said, Babel is fallen: it is fallen, and all the images of her gods hath he broken vnto the ground.

(Notes Reference) And, behold, here cometh a chariot of men, [with] a couple of horsemen. And (m) he answered and said, Babylon is fallen, is fallen; and all the graven images of her gods he hath broken to the ground.

(m) The watchman whom Isaiah set up, told him who came toward Babylon, and the angel declared that it would be destroyed: all this was done in a vision.

(Isa 21:10) O my threshing, and the corne of my floore. That which I haue heard of the Lord of hostes, the God of Israel, haue I shewed vnto you.

(Notes Reference) O (n) my threshing, and the grain of my floor: that which I have heard from the LORD of hosts, the God of Israel, have I declared to you.

(n) Meaning, Babylon.

(Isa 21:11) The burden of Dumah. He calleth vnto me out of Seir, Watchman, what was in ye night? Watchman, what was in the night?

(Notes Reference) The burden of (o) Dumah. He calleth to me out of (p) Seir, Watchman, what of the night? Watchman, what of the night?

(o) Which was a city of the Ishmaelites and was so named by Dumah, (Gen 25:14).

(p) A mountain of the Idumeans.

(Isa 21:12) The watchman saide, The morning commeth, and also the night. If yee will aske, enquire: returne and come.

(Notes Reference) The watchman said, The (q) morning cometh, and also the night: if ye will enquire, enquire ye: return, come.

(q) He describes the unquietness of the people of Dumah, who were night and day in fear of their enemies, and ever ran to and fro to enquire news.

(Isa 21:13) The burden against Arabia. In the forest of Arabia shall yee tarie all night, euen in the waies of Dedanim.

(Notes Reference) The burden upon Arabia. In (r) the forest in Arabia shall ye lodge, O ye travelling companies of Dedanim.

(r) For fear, the Arabians will flee into the woods and he appoints the way they will take.

(Isa 21:14) O inhabitants of the lande of Tema, bring foorth water to meete the thirstie, and preuent him that fleeth with his bread.

(Notes Reference) The inhabitants of the land of Tema brought (s) water to him that was thirsty, they met with their bread him that fled.

(s) Signifying that for fear they will not tarry to eat or drink.

(Isa 21:15) For they flee from the drawen swords, euen from the drawen sword, and from the bent bowe, and from the grieuousnesse of warre.

(Isa 21:16) For thus hath the Lord sayd vnto me, Yet a yeere according to the yeeres of an hireling, and all the glorie of Kedar shall faile.

(Notes Reference) For thus hath the Lord said to me, Within a year, (t) according to the years of an (u) hireling, and all the glory of Kedar shall fail:

(t) He appoints them respite for one year only, and then they would be destroyed.

(u) Read (Isa 16:14).

(Isa 21:17) And the residue of the nomber of ye strong archers of the sonnes of Kedar shall be fewe: for the Lord God of Israel hath spoken it.

(Notes Reference) And the remainder of the number of archers, the mighty men of the children of (x) Kedar, shall be diminished: for the LORD God of Israel hath spoken [it].

(x) Which was the name of a people of Arabia: and by the horrible destruction of all these nations, he teaches the Jews that there is no place for refuge or to escape God's wrath, but only to remain in his Church, and to live in his fear.

Passage 3: Philemon 1

(Phi 1:1) Paul and Timotheus the seruants of IESVS CHRIST, to all the Saintes in Christ Iesus which are at Philippi, with the Bishops, and Deacons:

(Notes Reference) Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:

(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.

(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.

(Phi 1:2) Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

(Phi 1:3) I thanke my God, hauing you in perfect memorie,

(Phi 1:4) (Alwayes in all my praiers for all you, praying with gladnesse)

(Phi 1:5) Because of the fellowship which ye haue in the Gospel, from the first day vnto nowe.

(Notes Reference) For your (b) fellowship in the gospel from the (c) first day until now;

(b) Because you also are made partakers of the Gospel.

(Phi 1:6) And I am persuaded of this same thing, that he that hath begunne this good worke in you, wil perfourme it vntill the day of Iesus Christ,

(Notes Reference) Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the (d) day of Jesus Christ:

(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

(Phi 1:7) As it becommeth me so to iudge of you all, because I haue you in remembrance that both in my bands, and in my defence, and confirmation of the Gospell you all were partakers of my grace.

(Notes Reference) Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my (e) bonds, and in the defence and confirmation of the gospel, ye all are partakers of my (f) grace.

(e) A true proof of a true knitting together with Christ.

(f) He calls his bonds "grace", as though he had received some singular benefit.

(Phi 1:8) For God is my recorde, howe I long after you all from the very heart roote in Iesus Christ.

(Notes Reference) (2) For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.

(Phi 1:9) And this I pray, that your loue may abound, yet more and more in knowledge, and in all iudgement,

(Notes Reference) (3) And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;

(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.

(Phi 1:10) That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,

(Phi 1:11) Filled with the fruites of righteousnesse, which are by Iesus Christ vnto the glorie and praise of God.

(Notes Reference) Being filled with the (g) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.

(Phi 1:12) I would ye vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell,

(Notes Reference) (4) But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;

(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.

(Phi 1:13) So that my bandes in Christ are famous throughout all the iudgement hall, and in all other places,

(Notes Reference) So that my bonds (h) in Christ are manifest in all the (i) palace, and in all other [places];

(h) For Christ's sake.

(i) In the emperor's court.

(Phi 1:14) In so much that many of the brethren in the Lord are boldened through my bandes, and dare more frankely speake the word.

(Notes Reference) And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the (k) word without fear.

(k) The Gospel is called the word, to set forth the excellence of it.

(Phi 1:15) Some preache. Christ euen through enuie and strife, and some also of good will.

(Phi 1:16) The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.

(Notes Reference) The one preach Christ of contention, not (l) sincerely, supposing to add affliction to my bonds:

(l) Not with a pure mind: for otherwise their doctrine was pure.

(Phi 1:17) But the others of loue, knowing that I am set for the defence of the Gospell.

(Phi 1:18) What then? yet Christ is preached all maner wayes, whether it be vnder a pretence, or syncerely: and I therein ioye: yea and will ioye.

(Notes Reference) (5) What then? notwithstanding, every way, whether in (m) pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.

(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.

(Phi 1:19) For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,

(Phi 1:20) As I feruently looke for, and hope, that in nothing I shalbe ashamed, but that with all confidence, as alwayes, so nowe Christ shalbe magnified in my body, whether it be by life or by death.

(Notes Reference) (6) According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.

(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.

(Phi 1:21) For Christ is to me both in life, and in death aduantage.

(Phi 1:22) And whether to liue in the flesh were profitable for me, and what to chuse I knowe not.

(Notes Reference) (7) But if I live in the (n) flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.

(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.

(n) To live in this mortal body.

(Phi 1:23) For I am distressed betweene both, desiring to be loosed and to be with Christ, which is best of all.

(Phi 1:24) Neuerthelesse, to abide in the flesh, is more needefull for you.

(Phi 1:25) And this am I sure of, that I shall abide, and with you all continue, for your furtherance and ioy of your faith,

(Phi 1:26) That ye may more aboundantly reioyce in IESVS CHRIST for me, by my comming to you againe.

(Phi 1:27) Onely let your conuersation be, as it becommeth the Gospel of Christ, that whether I come and see you, or els be absent, I may heare of your matters that ye continue in one Spirit, and in one mind, fighting together through the faith of the Gospel.

(Notes Reference) (8) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye (o) stand fast in one spirit, with one mind striving together for the faith of the gospel;

(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.

(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.

(Phi 1:28) And in nothing feare your aduersaries, which is to them a token of perdition, and to you of saluation, and that of God.

(Notes Reference) (9) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.

(Phi 1:29) For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake,

(Notes Reference) (10) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

(10) He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.

(Phi 1:30) Hauing the same fight, which ye sawe in me, and nowe heare to be in me.

(Notes Reference) (11) Having the same conflict which ye saw in me, and now hear [to be] in me.

(11) Now he shows for what purpose he made mention of his afflictions.