Read Scripture In A Year: November 15

Passage 1: Nehemiah 1-2

(Neh 1:1) The words of Nehemiah the sonne of Hachaliah. In ye moneth Chisleu, in the twentieth yeere, as I was in the palace of Shushan,

(Notes Reference) The words of Nehemiah the son of Hachaliah. And it came to pass in the month (a) Chisleu, in the twentieth year, as I was in Shushan the palace,

The Argument - God, in all ages and at all times, sets up worthy persons for the convenience and profit of his Church, as now within the compass of seventy years he raised up various excellent men for the preservation of his people after their return from Babylon. Zerubbabel, Ezra, and Nehemiah, of which the first was their captain to bring them home, and provided that the temple was built: the second reformed their manners and planted religion: and the third built up the walls, delivered the people from oppression and provided that the law of God was carried out among them. He was a godly man, and in great authority with the king, so that the king favoured him greatly and gave him letters to accomplish all the things he desired. This book is also called the second of Ezra by the Latins because he was the author of it.

(a) Which contains part of November and part of December, and was their ninth month.

(Neh 1:2) Came Hanam, one of my brethren, he and the men of Iudah, and I asked them concerning the Iewes that were deliuered, which were of the residue of the captiuitie, and concerning Ierusalem.

(Notes Reference) That Hanani, one of my (b) brethren, came, he and [certain] men of Judah; and I asked them concerning the Jews that had escaped, which were left of the captivity, and concerning Jerusalem.

(b) A Jew as I was.

(Neh 1:3) And they sayde vnto me, The residue that are left of the captiuitie there in the prouince, are in great affliction and in reproche, and the wall of Ierusalem is broken downe, and the gates thereof are burnt with fire.

(Notes Reference) And they said unto me, The remnant that are left of the captivity there in the (c) province [are] in great affliction and reproach: the wall of Jerusalem also [is] broken down, and the gates thereof are burned with fire.

(Neh 1:4) And when I heard these wordes, I sate downe and wept, and mourned certeine dayes, and I fasted and prayed before the God of heauen,

(Neh 1:5) And sayde, O Lord God of heauen, the great and terrible God, that keepeth couenant and mercy for them that loue him, and obserue his commandements,

(Neh 1:6) I pray thee, let thine eares be attet, and thine eies open, to heare the praier of thy seruat, which I pray before thee dayly, day and night for ye childre of Israel thy seruats, and confesse the sinnes of the children of Israel, which we haue sinned against thee, both I and my fathers house haue sinned:

(Neh 1:7) We haue grieuously sinned against thee, and haue not kept the commandements, nor the statutes, nor the iudgements, which thou commandedst thy seruant Moses.

(Neh 1:8) I beseeche thee, remember the worde that thou commandedst thy seruant Moses, saying, Ye wil transgresse, and I will scatter you abroade among the people.

(Neh 1:9) But if ye turne vnto me, and keepe my commandements, and doe them, though your scattering were to the vttermost part of the heauen, yet will I gather you from thence, and will bring you vnto the place that I haue chosen to place my Name there.

(Neh 1:10) Now these are thy seruants and thy people, whome thou hast redeemed by thy great power, and by thy mightie hand.

(Neh 1:11) O Lord, I beseech thee, let thine eare now hearken to the prayer of thy seruant, and to the prayer of thy seruants, who desire to feare thy Name, and I pray thee, cause thy seruant to prosper this day, and giue him fauour in the presence of this man: for I was the Kings butler.

(Notes Reference) O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to (d) fear thy name: and prosper, I pray thee, thy servant this day, and grant him mercy in the sight of (e) this man. For I was the king's cupbearer.

(d) That is, to worship you.

(e) That is, the king Artaxerxes.

(Neh 2:1) Nowe in the moneth Nisan in the twentieth yere of king Artahshashte, the wine stoode before him, and I tooke vp the wine, and gaue it vnto the King. nowe I was not before time sad in his presence.

(Notes Reference) And it came to pass in the month (a) Nisan, in the twentieth year of (b) Artaxerxes the king, [that] wine [was] before him: and I took up the wine, and gave [it] unto the king. Now I had not been [beforetime] sad in his presence.

(a) Which was the first month of the year, and contains part of March and part of April.

(b) Who is also called Darius, (Ezr 7:1) and was the son of Hystaspis.

(Neh 2:2) And the king said vnto me, Why is thy coutenance sad, seeing thou art not sicke? this is nothing, but sorow of heart. Then was I sore afrayd,

(Neh 2:3) And I said to the King, God saue the King for euer: why should not my countenance be sad, when the citie and house of the sepulchres of my fathers lieth waste, and the gates thereof are deuoured with fire?

(Neh 2:4) And the King said vnto me, For what thing doest thou require? Then I prayed to the God of heauen,

(Notes Reference) Then the king said unto me, For what dost thou make request? So I prayed (e) to the God of heaven.

(e) I desired God in my heart to prosper my enterprise.

(Neh 2:5) And sayde vnto the King, If it please the King, and if thy seruant haue found fauour in thy sight, I desire that thou wouldest send me to Iudah vnto the city of the sepulchres of my fathers, that I may buyld it.

(Neh 2:6) And the King sayd vnto me, (the Queene also sitting by him) How long shall thy iourney be? and when wilt thou come againe? So it pleased the King, and he sent me, and I set him a time.

(Neh 2:7) After I saide vnto the King, If it please the King, let them giue mee letters to the captaines beyond the Riuer, that they may conuay me ouer, till I come into Iudah,

(Neh 2:8) And letters vnto Asaph the keeper of the Kings parke, that hee may giue me timber to buylde the gates of the palace (which apperteined to the house) and for the walles of the citie, and for the house that I shall enter into. And the King gaue me according to the good hand of my God vpon me.

(Notes Reference) And a letter unto Asaph the keeper of the king's forest, that he may give me timber to make beams for the gates of the palace which [appertained] to the house, and for the wall of the city, and for the house that I shall enter into. And the king granted me, according to (d) the good hand of my God upon me.

(d) As God moved me to ask, and as he gave me success in it.

(Neh 2:9) Then came I to the captaines beyonde the Riuer, and gaue them the Kings letters. And the King had sent captaines of the armie and horsemen with me.

(Neh 2:10) But Sanballat the Horonite, and Tobiah a seruant an Ammonite heard it, and it grieued them sore, that there was come a man which sought the wealth of the children of Israel.

(Notes Reference) When (e) Sanballat the Horonite, and Tobiah the servant, the Ammonite, heard [of it], it grieved them exceedingly that there was come a man to seek the welfare of the children of Israel.

(e) These were great enemies to the Jews, and laboured always both by force and subtilty to overcome them and Tobiah, because his wife was a Jewess, knew of their affairs and so brought them great trouble.

(Neh 2:11) So I came to Ierusalem, and was there three dayes.

(Neh 2:12) And I rose in the night, I, and a fewe men with me: for I told no man, what God had put in mine heart to do at Ierusalem, and there was not a beast with me, saue the beast whereon I rode.

(Neh 2:13) And I went out by night by the gate of the valley, and came before the dragon well, and to the dung porte, and vewed the walles of Ierusalem, howe they were broken downe, and the portes thereof deuoured with the fire.

(Neh 2:14) Then I went foorth vnto the gate of the fountaine, and to the Kings fishpoole, and there was no rowme for the beast that was vnder me to passe.

(Neh 2:15) Then went I vp in ye night by the brooke, and viewed the wall, and turned backe, and comming backe, I entred by the gate of the valley and returned.

(Neh 2:16) And the rulers knewe not whither I was gone, nor what I did, neither did I as yet tell it vnto the Iewes, nor to the Priestes, nor to the noble men, nor to the rulers, nor to the rest that laboured in the worke.

(Neh 2:17) Afterward I said vnto them, Ye see the miserie that we are in, how Ierusalem lyeth waste, and the gates thereof are burnt with fire: come and let vs buylde the wall of Ierusalem, that we be no more a reproche.

(Notes Reference) Then said I unto them, Ye see the distress that we [are] in, how Jerusalem [lieth] waste, and the gates thereof are burned with fire: come, and let us build up the wall of Jerusalem, that we be no more (f) a reproach.

(f) That is, contemned by other nations as though God had forsaken us.

(Neh 2:18) Then I tolde them of the hande of my God, (which was good ouer me) and also of the Kings wordes that he had spoken vnto me. And they sayd, Let vs rise, and buyld. So they strengthened their hand to good.

(Notes Reference) Then I told them of the hand of my God which was good upon me; as also the king's words that he had spoken unto me. And they said, Let us rise up and build. So they (g) strengthened their hands for [this] good [work].

(g) They were encouraged and gave themselves to do well, and to travel in this worthy enterprise.

(Neh 2:19) But when Sanballat the Horonite, and Tobiah the seruant an Ammonite, and Geshem the Arabian heard it, they mocked vs and despised vs, and said, What a thing is this that ye doe? Will ye rebell against the King?

(Notes Reference) But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and (h) Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye (i) rebel against the king?

(h) These were three chief governors under the king of Persia beyond the Euphrates.

(i) Thus the wicked when they will burden the children of God, always lay treason to their charge both because it makes them most odious to the world, and also stirs the hatred of princes against them.

(Neh 2:20) Then answered I them, and sayd to them, The God of heauen, he will prosper vs, and we his seruants will rise vp and buylde: but as for you, ye haue no portion nor right, nor memoriall in Ierusalem.

(Notes Reference) Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor (k) memorial, in Jerusalem.

(k) Neither are you of the number of the children of God (to whom he has appointed this city only) neither did any of your predecessors ever fear God.

Passage 2: Hosea 12

(Hos 12:1) Ephraim is fed with the winde, and followeth after the East winde: hee increaseth daily lies and destruction, and they do make a couenant with Asshur, and oyle is caried into Egypt.

(Notes Reference) Ephraim feedeth (a) on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and (b) oil is carried into Egypt.

(a) That is, flatters himself with vain confidence.

(b) Meaning presents to get friendship.

(Hos 12:2) The Lord hath also a controuersie with Iudah, and will visite Iaakob, according to his waies: according to his workes, wil he recompence him.

(Notes Reference) The LORD hath also a controversy with (c) Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.

(Hos 12:3) Hee tooke his brother by the heele in the wombe, and by his strength he had power with God,

(Notes Reference) He took his brother by the heel in the womb, and by his strength he had (d) power with God:

(d) Seeing that God in this way preferred Jacob their father, Judah's ingratitude was the more to be abhorred.

(Hos 12:4) And had power ouer the Angel, and preuailed: he wept and praied vnto him: he founde him in Beth-el, and there he spake with vs.

(Notes Reference) Yea, he had (e) power over the angel, and prevailed: he wept, and made supplication unto him: (f) he found him [in] Bethel, and there he spake with us;

(e) Read (Gen 32:24-32).

(f) God found Jacob as he lay sleeping in Bethel (Gen 28:12), and spoke with him there in such a way that the fruit of that speech appertained to the whole body of the people, of which we are.

(Hos 12:5) Yea, the Lord God of hostes, the Lord is himselfe his memoriall.

(Hos 12:6) Therefore turne thou to thy God: keepe mercy and iudgement, and hope still in thy God.

(Hos 12:7) He is Canaan: the balances of deceit are in his hand: he loueth to oppresse.

(Notes Reference) [He is] (g) a merchant, the balances of deceit [are] in his hand: he loveth to oppress.

(g) As for Ephraim, he is more like the wicked Canaanites than godly Abraham or Jacob.

(Hos 12:8) And Ephraim saide, Notwithstanding I am rich, I haue found me out riches in all my labours: they shall finde none iniquitie in me, that were wickednesse.

(Notes Reference) And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me (h) that [were] sin.

(h) Thus way the wicked measure God's favour by outward prosperity, and like hypocrites cannot endure that any should reprove their doings.

(Hos 12:9) Though I am the Lord thy God, from the land of Egypt, yet will I make thee to dwel in the tabernacles, as in the daies of the solemne feast.

(Notes Reference) And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in (i) the days of the solemn feast.

(i) Seeing you will not acknowledge my benefits, I will bring you again to dwell in tents, as in the feast of the Tabernacles, which you now condemn.

(Hos 12:10) I haue also spoken by the Prophets, and I haue multiplied visions, and vsed similitudes by the ministerie of the Prophets.

(Hos 12:11) Is there iniquitie in Gilead? surely they are vanitie: they sacrifice bullocks in Gilgal, and their altars are as heapes in the furrowes of the field.

(Notes Reference) [Is there] (k) iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.

(k) The people thought that no man dare have spoken against Gilead, that holy place, and yet the Prophet says that all their religion was but vanity.

(Hos 12:12) And Iaakob fled into the countrey of Aram, and Israel serued for a wife, and for a wife he kept sheepe.

(Notes Reference) (l) And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].

(l) If you boast of your riches and nobility, you seem to reproach your father, who was a poor fugitive and servant.

(Hos 12:13) And by a Prophet the Lord brought Israel out of Egypt, and by a Prophet was he reserued.

(Notes Reference) And by a (m) prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.

(m) Meaning Moses, by which appears that whatever they have, it comes from God's free goodness.

(Hos 12:14) But Ephraim prouoked him with hie places: therefore shall his blood be powred vpon him, and his reproche shall his Lord reward him.

Passage 3: Colossians 3-4

(Col 3:1) If yee then bee risen with Christ, seeke those thinges which are aboue, where Christ sitteth at the right hand of God.

(Notes Reference) If (1) ye then (2) be (a) risen with Christ, (3) seek those things which are above, where Christ sitteth on the right hand of God.

(1) Another part of this epistle, in which he takes occasion by reason of those vain exercises, to show the duty of a Christian life: which is an ordinary thing with him, after he has once set down the doctrine itself. (2) Our renewing or new birth, which is accomplished in us by being partakers of the resurrection of Christ, is the source of all holiness, out of which various streams or rivers afterwards flow.

(a) For if we are partakers of Christ, we are carried as it were into another life, where we will need neither meat nor drink, for we will be similar to the angels. (3) The end and mark which all the duties of Christian life aim at is to enter into the kingdom of heaven, and to give ourselves to those things which lead us there, that is, to true godliness, and not to those outward and physical things.

(Col 3:2) Set your affections on things which are aboue, and not on things which are on the earth.

(Notes Reference) Set your affection on things above, not on things on the (b) earth.

(b) So he calls that show of religion which he spoke of in the former chapter.

(Col 3:3) For ye are dead, and your life is hid with Christ in God.

(Notes Reference) (4) For ye are dead, (5) and your life is hid with Christ in God.

(4) A reason taken of the efficient causes and others: you are dead with regard to the flesh, that is, with regard to the old nature which seeks after all transitory things. And on the other hand, you have begun to live according to the Spirit; therefore give yourselves to spiritual and heavenly, and not to carnal and earthly things. (5) The taking away of an objection: while we are yet in this world, we are subject to many miseries of this life, so that the life that is in us, is as it were hidden. Yet nonetheless we have the beginnings of life and glory, the accomplishment of which lies now in Christ's and in God's hand, and will assuredly and manifestly be performed in the glorious coming of the Lord.

(Col 3:4) When Christ which is our life, shall appeare, then shall ye also appeare with him in glory.

(Col 3:5) Mortifie therefore your members which are on the earth, fornication, vncleannes, the inordinate affection, euill concupiscence, and couetousnes which is idolatrie.

(Notes Reference) (6) Mortify therefore your (c) members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:

(6) Let not your dead nature be effectual in you any more, but let your living nature be effectual. Now the strength of nature is known by the desires. Therefore let the affections of the world die in you, and let the contrary desires which are spiritual, live. And he reckons up a great long list of vices, and their contrary virtues.

(c) The desires and lusts that are in us, are in this passage very properly called members, because the reason and will of man is corrupted, and uses them as the body uses its members.

(Col 3:6) For the which things sake ye wrath of God commeth on the children of disobedience.

(Notes Reference) For which things' sake the wrath of God (d) cometh on the children of disobedience:

(d) Used to come.

(Col 3:7) Wherein ye also walked once, when ye liued in them.

(Col 3:8) But now put ye away euen all these things, wrath, anger, maliciousnes, cursed speaking, filthie speaking, out of your mouth.

(Col 3:9) Lie not one to another, seeing that yee haue put off the olde man with his workes,

(Notes Reference) Lie not one to another, (7) seeing that ye have put off the old man with his deeds;

(7) A definition of our new birth taken from the parts of it, which are the putting off of the old man, that is to say, of the wickedness which is in us by nature, and the restoring and repairing of the new man, that is to say, of the pureness which is given us by grace. However, both the putting off and the putting on are only begun in us in this present life, and by certain degrees finished, the one dying in us by little and little, and the other coming to the perfection of another life, by little and little.

(Col 3:10) And haue put on the newe, which is renewed in knowledge after the image of him that created him,

(Notes Reference) And have put on the new [man], (8) which is renewed in (e) knowledge after the image of him that created him:

(8) Newness of life consists in knowledge which transforms man to the image of God his maker, that is to say to the sincerity and pureness of the whole soul.

(e) He speaks of an effectual knowledge.

(Col 3:11) Where is neither Grecian nor Iewe, circumcision nor vncircumcision, Barbarian, Scythian, bond, free: But Christ is all, and in all things.

(Notes Reference) (9) Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond [nor] free: but Christ [is] all, and in all.

(9) He tells them again that the Gospel does not refer to those external things, but true justification and sanctification in Christ alone, which have many fruits, as he reckons them up here: but he commends two things especially, that is, godly harmony, and continual study of God's word.

(Col 3:12) Now therfore as the elect of God holy and beloued, put on the bowels of mercies, kindnesse, humblenesse of minde, meekenesse, long suffering:

(Notes Reference) (f) Put on therefore, as the elect of God, holy and beloved, (g) bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;

(f) Put on in such a way, that you never put off.

(g) Those most tender affections of exceeding compassion.

(Col 3:13) Forbearing one another, and forgiuing one another, if any man haue a quarel to another: euen as Christ forgaue, euen so doe ye.

(Col 3:14) And aboue all these thinges put on loue, which is the bond of perfectnes.

(Notes Reference) And above all these things [put on] charity, which is the (h) bond of perfectness.

(h) Which bonds and knits together all the duties that take place between men.

(Col 3:15) And let the peace of God rule in your hearts, to the which ye are called in one body, and be ye thankfull.

(Notes Reference) And let the peace of God (i) rule in your hearts, to the which also ye are called in (k) one body; and be ye thankful.

(i) Rule and govern all things.

(k) You are joined together into one body through God's goodness, so that you might help one another, as fellow members.

(Col 3:16) Let the worde of Christ dwell in you plenteously in all wisdome, teaching and admonishing your owne selues, in Psalmes, and hymnes, and spirituall songs, singing with a grace in your hearts to the Lord.

(Notes Reference) Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in (l) psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.

(l) By "psalms" he means all godly songs which were written upon various occasions, and by "hymns", all such as contain the praise of God, and by "spiritual songs", other more special and artful songs which were also in praise of God, but they were made fuller of music.

(Col 3:17) And whatsoeuer ye shall doe, in worde or deede, doe all in the Name of the Lord Iesus, giuing thankes to God euen the Father by him.

(Notes Reference) And whatsoever ye do in word or deed, [do] all in the (m) name of the Lord Jesus, giving thanks to God and the Father by him.

(m) Call upon the name of Christ when you do it, or do it to Christ's praise and glory.

(Col 3:18) Wiues, submit your selues vnto your husbands, as it is comely in the Lord.

(Notes Reference) (10) Wives, submit yourselves unto your own husbands, as it is (n) fit in the Lord.

(10) He goes from precepts which concern the whole civil life of man, to precepts pertaining to every man's family, and requires of wives subjection in the Lord.

(n) For those wives do poorly, that do not set God in Christ before them in their love; but this philosophy does not know.

(Col 3:19) Husbands, loue your wiues, and be not bitter vnto them.

(Notes Reference) (11) Husbands, love [your] wives, and be not bitter against them.

(11) He requires of husbands that they love their wives, and treat them gently.

(Col 3:20) Children, obey your parents in all thing for that is well pleasing vnto the Lord.

(Notes Reference) (12) Children, obey [your] parents in (o) all things: for this is well pleasing unto the Lord.

(12) He requires of children, that according to God's commandment they are obedient to their parents.

(o) In the Lord; and so it is expounded in (Eph 6:1).

(Col 3:21) Fathers, prouoke not your children to anger, least they be discouraged.

(Notes Reference) (13) Fathers, provoke not your children [to anger], lest they be discouraged.

(13) Of parents, that they are gentle towards their children.

(Col 3:22) Seruants, be obedient vnto them that are your masters according to the flesh, in all things, not with eye seruice as men pleasers, but in singlenes of heart, fearing God.

(Notes Reference) (14) Servants, obey in all things [your] masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:

(14) Of servants, that fearing God himself to whom their obedience is acceptable, they reverently, faithfully, and from the heart, obey their masters.

(Col 3:23) And whatsoeuer ye doe, doe it heartily, as to the Lord, and not to men,

(Col 3:24) Knowing that of the Lord ye shall receiue the reward of the inheritance: for ye serue the Lord Christ.

(Notes Reference) Knowing that of the Lord ye shall receive the (p) reward of the inheritance: for ye serve the Lord Christ.

(p) Because you will have duly obeyed your masters, the time will come, that you will be changed from servants to sons, and you will know this for certain, which will be when you are made partakers of the heavenly inheritance.

(Col 3:25) But he that doeth wrong, shall receiue for the wrong that he hath done: and there is no respect of persons.

(Notes Reference) (15) But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

(15) He requires of masters, that being mindful how they themselves also will render an account before that heavenly Lord and Master, who will avenge wrongful deeds without any respect of masters or servants, they show themselves just and upright with fairness to their servants.

(Col 4:1) Ye masters, doe vnto your seruants, that which is iust, and equall, knowing that ye also haue a master in heauen.

(Col 4:2) Continue in prayer, and watch in the fame with thankesgiuing,

(Notes Reference) (1) (2) Continue in prayer, and watch in the same with thanksgiving;

(1) He adds certain general exhortations, and at length ends his epistle with various familiar and godly salutations. (2) Prayers must be continual and earnest.

(Col 4:3) Praying also for vs, that God may open vnto vs the doore of vtterance, to speake ye mysterie of Christ: wherefore I am also in bonds,

(Notes Reference) (3) Withal praying also for us, that God would open unto us a (a) door of utterance, to speak the mystery of Christ, for which I am also in bonds:

(3) Those who minister the word, must especially be entrusted to the prayers of the Church.

(a) An open and free mouth to preach the Gospel.

(Col 4:4) That I may vtter it, as it becommeth mee to speake.

(Col 4:5) Walke wisely towarde them that are without, and redeeme the season.

(Notes Reference) (4) Walk (b) in wisdom toward them that are without, redeeming the (c) time.

(4) In all parts of our life, we ought to have good consideration even of those who are outside of the Church.

(b) Advisedly and cautiously.

(Col 4:6) Let your speach be gracious alwayes, and powdred with salt, that ye may know how to answere euery man.

(Notes Reference) (5) Let your speech [be] alway with (d) grace, seasoned with (e) salt, that ye may know how ye ought to answer every man.

(5) Our speech and talk must be applied to the profit of the hearers.

(d) Fit for the profit of your neighbour.

(e) Against this is set filthy communication, as in (Eph 4:29).

(Col 4:7) Tychicus our beloued brother and faithfull minister, and fellow seruant in the Lord, shall declare vnto you my whole state:

(Col 4:8) Whom I haue sent vnto you for the same purpose that he might know your state, and might comfort your hearts,

(Col 4:9) With Onesimus a faithfull and a beloued brother, who is one of you. They shall shew you of all things here.

(Col 4:10) Aristarchus my prison fellow saluteth you, and Marcus, Barnabas cousin (touching whom ye receiued commandements. If he come vnto you, receiue him)

(Col 4:11) And Iesus which is called Iustus, which are of the circumcision. These onely are my worke fellowes vnto the kingdome of God, which haue bene vnto my consolation.

(Notes Reference) And Jesus, which is called Justus, who are of the circumcision. These (f) only [are my] fellowworkers unto the (g) kingdom of God, which have been a comfort unto me.

(f) Hence, Peter was not at that time in Rome.

(g) In the Gospel.

(Col 4:12) Epaphras the seruant of Christ, which is one of you, saluteth you, and alwayes striueth for you in prayers, that ye may stand perfect, and full in all the will of God.

(Col 4:13) For I beare him record, that he hath a great zeale for you, and for them of Laodicea, and them of Hierapolis.

(Col 4:14) Luke the beloued physician greeteth you, and Demas.

(Col 4:15) Salute the brethren which are of Laodicea, and Nymphas, and the Church which is in his house.

(Col 4:16) And when this Epistle is read of you, cause that it be read in the Church of the Laodiceans also, and that ye likewise reade the Epistle written from Laodicea.

(Col 4:17) And say to Archippus, Take heede to the ministerie, that thou hast receiued in the Lord, that thou fulfill it.

(Col 4:18) The salutation by the hand of me Paul. Remember my bands. Grace be with you, Amen. [Written from Rome to the Colossians, and sent by Tychicus, and Onesimus.]