Read Scripture In A Year: November 21

Passage 1: Nehemiah 9

(Neh 9:1) In the foure and twentieth day of this moneth the children of Israel were assembled with fasting, and with sackecloth, and earth vpon them.

(Notes Reference) Now in the twenty and fourth day of this (a) month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them.

(a) Meaning, the seventh.

(Neh 9:2) (And they that were of the seede of Israel were separated from all the strangers) and they stoode and confessed their sinnes and the iniquities of their fathers.

(Neh 9:3) And they stood vp in their place and read in the booke of the Lawe of the Lord their GOD foure times on the day, and they confessed and worshipped the Lord their God foure times.

(Notes Reference) And they stood up in their place, and read in the book of the law of the LORD their God [one] fourth part of the day; and [another] fourth part they (b) confessed, and worshipped the LORD their God.

(b) They confessed their sins, and used prayers.

(Neh 9:4) Then stoode vp vpon the staires of the Leuites Ieshua, and Bani, Kadmiel, Shebaniah, Bunni, Sherebiah, Bani, and Chenani, and cryed with a loud voyce vnto the Lord their God.

(Neh 9:5) And the Leuites said, euen Ieshua and Kadmiel, Bani, Hashabniah, Sherebiah, Hodiiah, Shebaniah and Pethahiah, Stande vp, and praise the Lord your God for euer, and euer, and let them praise thy glorious Name, O God, which excelleth aboue all thankesgiuing and praise.

(Neh 9:6) Thou art Lord alone: thou hast made heauen, and the heauen of all heauens, with all their hoste, the earth, and all things that are therein, the seas, and al that are in them, and thou preseruest them all, and the host of the heauen worshippeth thee.

(Neh 9:7) Thou art, O Lord, the God, that hast chosen Abram, and broughtest him out of Vr in Caldea, and madest his name Abraham,

(Neh 9:8) And foundest his heart faithful before thee, and madest a couenant with him, to giue vnto his seede the lande of the Canaanites, Hittites, Amorites, and Perizzites, and Iebusites, and Girgashites, and hast performed thy wordes, because thou art iust.

(Neh 9:9) Thou hast also considered the affliction of our fathers in Egypt, and heard their cry by the red Sea,

(Neh 9:10) And shewed tokens and wonders vpon Pharaoh, and on all his seruants, and on all the people of his land: for thou knewest that they dealt proudely against them: therefore thou madest thee a Name, as appeareth this day.

(Neh 9:11) For thou didest breake vp the Sea before them, and they went through the middes of the Sea on dry lande: and those that pursued them, hast thou cast into the bottomes as a stone, in the mightie waters:

(Neh 9:12) And leddest them in the day with a pillar of a cloude, and in the night with a pillar of fire to giue them light in the way that they went.

(Neh 9:13) Thou camest downe also vpon mount Sinai, and spakest vnto them from heauen, and gauest them right iudgements, and true lawes, ordinances and good commandements,

(Neh 9:14) And declaredst vnto them thine holy Sabbath, and commandedst them precepts, and ordinances, and lawes, by the hande of Moses thy seruant:

(Neh 9:15) And gauest them bread from heauen for their hunger, and broughtest forth water for them out of the rocke for their thirst: and promisedst them that they shoulde goe in, and take possession of the land: for the which thou haddest lift vp thine hand for to giue them.

(Neh 9:16) But they and our fathers behaued them selues proudely, and hardened their neck, so that they hearkened not vnto thy commandements,

(Neh 9:17) But refused to obey, and would not remember thy marueilous works that thou haddest done for them, but hardened their neckes, and had in their heads to returne to their bondage by their rebellion: but thou, O God of mercies, gratious and full of compassion, of long suffring and of great mercie, yet forsookest them not.

(Neh 9:18) Moreouer, when they made them a molten calfe (and said, This is thy God that brought thee vp out of the land of Egypt) and committed great blasphemies,

(Neh 9:19) Yet thou for thy great mercies forsookest them not in the wildernesse: the pillar of the cloude departed not from them by day to leade them the way, neither the pillar of fire by night, to shew them light, and the way whereby they should goe.

(Neh 9:20) Thou gauest also thy good Spirite to instruct them, and withheldest not thy MAN from their mouth, and gauest them water for their thirst.

(Neh 9:21) Thou didest also feede them fourtie yeres in ye wildernes: they lacked nothing: their clothes waxed not old, and their feete swelled not.

(Notes Reference) Yea, forty years didst thou sustain them in the wilderness, [so that] they lacked nothing; their clothes waxed not old, and their feet (c) swelled not.

(Neh 9:22) And thou gauest them kingdomes and people, and scatteredst them into corners: so they possessed the land of Sihon and the land of ye King of Heshbon, and the land of Og King of Bashan.

(Notes Reference) Moreover thou gavest them kingdoms and nations, and didst (d) divide them into corners: so they possessed the land of Sihon, and the land of the king of Heshbon, and the land of Og king of Bashan.

(d) Meaning, the heathen whom he drove out.

(Neh 9:23) And thou diddest multiplie their children, like the starres of the heauen, and broughtest them into the lande, whereof thou haddest spoken vnto their fathers, that they should goe, and possesse it.

(Neh 9:24) So the children went in, and possessed the lande, and thou subduedst before them the inhabitants of the lande, euen the Canaanites, and gauest them into their handes, with their Kings and the people of the lande, that they might do with them what they would.

(Neh 9:25) And they tooke their strong cities and the fat lande, and possessed houses, full of all goods, cisternes digged out, vineyardes, and oliues, and trees for foode in abundance, and they did eate, and were filled, and became fat, and liued in pleasure through thy great goodnesse.

(Neh 9:26) Yet they were disobedient, and rebelled against thee, and cast thy Lawe behinde their backes, and slewe thy Prophets (which protested among them to turne them vnto thee) and committed great blasphemies.

(Notes Reference) Nevertheless they were disobedient, and rebelled against thee, and cast thy law behind their backs, and slew thy prophets which (e) testified against them to turn them to thee, and they wrought great provocations.

(e) Taking heaven and earth to witness that God would destroy them unless they returned, as in (2Ch 24:19).

(Neh 9:27) Therefore thou deliueredst them into the hande of their enemies that vexed them: yet in the time of their affliction, when they cryed vnto thee, thou heardest them from the heauen, and through thy great mercies thou gauest them sauiours, who saued them out of the hande of their aduersaries.

(Neh 9:28) But when they had rest, they returned to doe euill before thee: therefore leftest thou them in the hande of their enemies, so that they had the dominion ouer them, yet when they conuerted and cryed vnto thee, thou heardest them from heauen, and deliueredst them according to thy great mercies many times,

(Notes Reference) But after they had (f) rest, they did evil again before thee: therefore leftest thou them in the hand of their enemies, so that they had the dominion over them: yet when they returned, and cried unto thee, thou heardest [them] from heaven; and many times didst thou deliver them according to thy mercies;

(f) He declares how God's mercies always contended with the wickedness of the people, who always in their prosperity forgot God.

(Neh 9:29) And protestedst among them that thou mightest bring them againe vnto thy Lawe: but they behaued them selues proudely, and hearkened not vnto thy commandements, but sinned against thy iudgements ( which a man should doe and liue in them) and pulled away the shoulder, and were stiffenecked, and woulde not heare.

(Notes Reference) And testifiedst against them, that thou mightest bring them again unto thy law: yet they dealt proudly, and hearkened not unto thy commandments, but sinned against thy judgments, (which if a man do, he shall live in them;) and (g) withdrew the shoulder, and hardened their neck, and would not (h) hear.

(g) Which is a sign taken from oxen that shrink at the yoke or burden in (Zec 7:11).

(h) When you admonished them by your prophets.

(Neh 9:30) Yet thou diddest forbeare them many yeeres, and protestedst among them by thy Spirite, euen by the hande of thy Prophets, but they woulde not heare: therefore gauest thou them into the hande of the people of the lands.

(Neh 9:31) Yet for thy great mercies thou hast not consumed them, neither forsaken them: for thou art a gracious and mercifull God.

(Neh 9:32) Nowe therefore our God, thou great God, mightie and terrible, that keepest couenant and mercie, let not all the affliction that hath come vnto vs, seeme a litle before thee, that is, to our Kings, to our princes, and to our Priests, and to our Prophets, and to our fathers, and to all thy people since the time of the Kings of Asshur vnto this day.

(Notes Reference) Now therefore, our God, the great, the mighty, and the terrible God, who keepest covenant and mercy, let not all the trouble seem little before thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all thy people, since the time of the (i) kings of Assyria unto this day.

(i) By whom we were led away into captivity and have been appointed to be slain, as in (Est 3:13).

(Neh 9:33) Surely thou art iust in all that is come vpon vs: for thou hast dealt truely, but we haue done wickedly.

(Notes Reference) Howbeit thou [art] just in all that is brought upon us; for thou hast (k) done right, but we have done wickedly:

(k) He confesses that all these things came to them justly for their sins, but he appeals from God's justice to his mercies.

(Neh 9:34) And our kings and our princes, our Priests and our fathers haue not done thy Lawe, nor regarded thy commandements nor thy protestations, wherewith thou hast protested among them.

(Notes Reference) Neither have our kings, our princes, our priests, nor our fathers, kept thy law, nor hearkened unto thy commandments and thy testimonies, wherewith thou didst (l) testify against them.

(l) That you would destroy them, unless they would return to you, as in (Neh 9:26).

(Neh 9:35) And they haue not serued thee in their kingdome, and in thy great goodnesse that thou shewedst vnto them, and in the large and fat lande which thou diddest set before them, and haue not conuerted from their euill workes.

(Neh 9:36) Beholde, we are seruants this day, and the lande that thou gauest vnto our fathers, to eate the fruite thereof, and the goodnesse thereof, beholde, we are seruants therein.

(Notes Reference) Behold, we [are] servants this day, and [for] the land that thou gavest unto our fathers to eat the (m) fruit thereof and the good thereof, behold, we [are] servants in it:

(m) That is, to be the Lord's.

(Neh 9:37) And it yeeldeth much fruit vnto the kings whom thou hast set ouer vs, because of our sinnes: and they haue dominion ouer our bodyes and ouer our cattell at their pleasure, and we are in great affliction.

(Neh 9:38) Now because of all this we make a sure couenant, and write it, and our princes, our Leuites and our Priestes seale vnto it.

(Notes Reference) And because of all this we make (n) a sure [covenant], and write [it]; and our princes, Levites, [and] priests, seal [unto it].

(n) Thus by affliction they promise to keep God's commandments to which they could not be brought by God's great benefits.

Passage 2: Amos 1

(Amo 1:1) The wordes of Amos, who was among the heardmen at Tecoa, which he sawe vpon Israel, in the dayes of Vzziah king of Iudah, and in the dayes of Ieroboam the sonne of Ioash King of Israel, two yeere before the earthquake.

(Notes Reference) The words of Amos, who was among the herdmen of (a) Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of (b) Jeroboam the son of Joash king of Israel, two years before the (c) earthquake.

The Argument - Among many other Prophets that God raised up to admonish the Israelites of his plagues for their wickedness and idolatry, he stirred up Amos, who was a herdman or shepherd of a poor town, and gave him both knowledge and constancy to reprove all estates and degrees, and to make known God's horrible judgments against them, unless they repented in time. And he showed them, that if God did not spare the other nations around them, who had lived as it were in ignorance of God compared to them, but for their sins punished them, then they could look for nothing, but a horrible destruction, unless they turned to the Lord in true repentance. And finally, he comforts the godly with hope of the coming of the Messiah, by whom they would have perfect deliverance and salvation.

(a) Which was a town five miles from Jerusalem in Judea, but he prophesied in Israel.

(b) In his days the kingdom of Israel flourished the most.

(c) Which as Josephus writes, was when Uzziah would have usurped the priest's office, and therefore was smitten with leprosy.

(Amo 1:2) And he saide, The Lord shall roare from Zion, and vtter his voyce from Ierusalem, and the dwelling places of the shepheards shall perish, and the top of Carmel shall wither,

(Notes Reference) And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top (d) of Carmel shall wither.

(d) Whatever is fruitful and pleasant in Israel, will shortly perish.

(Amo 1:3) Thus saith the Lord, For three transgressions of Damascus, and for foure I will not turne to it, because they haue threshed Gilead with threshing instruments of yron.

(Notes Reference) Thus saith the LORD; For (e) three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have (f) threshed Gilead with threshing instruments of iron:

(e) He shows first that all the people round about would be destroyed for their manifold sins: which are meant by three and four, which make seven, so that the Israelites would the more deeply consider God's judgments toward them.

(f) If the Syrians will not be spared for committing this cruelty against one city, it is not possible that Israel would escape punishment, which has committed so many and such grievous sins against God and man.

(Amo 1:4) Therefore will I sende a fire into the house of Hazael, and it shall deuoure the palaces of Ben-hadad.

(Notes Reference) But I will send a fire into the house of Hazael, which shall devour the (g) palaces of Benhadad.

(g) The antiquity of their buildings will not avoid my judgments. See Jer 49:27

(Amo 1:5) I will breake also the barres of Damascus, and cut off the inhabitant of Bikeath-auen: and him that holdeth the scepter out of Beth-eden, and the people of Aram shall goe into captiuitie vnto Kir, sayth the Lord.

(Notes Reference) I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto (h) Kir, saith the LORD.

(h) Tiglath Pileser led the Assyrians captive, and brought them to Cyrene, which he here calls Kir.

(Amo 1:6) Thus sayth the Lord, For three transgressions of Azzah, and for foure, I will not turne to it, because they caried away prisoners the whole captiuitie to shut them vp in Edom.

(Notes Reference) Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they (i) carried away captive the whole captivity, to deliver [them] up to Edom:

(i) They united themselves with the Edomites their enemies, who carried them away captive.

(Amo 1:7) Therefore will I sende a fire vpon the walles of Azzah, and it shall deuoure the palaces thereof.

(Amo 1:8) And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and turne mine hande to Ekron, and the remnant of the Philistims shall perish, sayth the Lord God.

(Amo 1:9) Thus sayth the Lord, For three transgressions of Tyrus, and for foure, I will not turne to it, because they shut the whole captiuitie in Edom, and haue not remembred the brotherly couenant.

(Notes Reference) Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the (k) brotherly covenant:

(k) For Esau (from whom came the Edomites) and Jacob were brothers, therefore they ought to have admonished them by their brotherly friendship, and not to have provoked them to hatred.

(Amo 1:10) Therefore wil I send a fire vpon ye walles of Tyrus, and it shall deuoure the palaces thereof.

(Amo 1:11) Thus sayeth the Lord, For three transgressions of Edom, and for foure, I will not turne to it, because hee did pursue his brother with the sworde, and did cast off all pitie, and his anger spoyled him euermore, and his wrath watched him alway.

(Notes Reference) Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath (l) for ever:

(l) He was a continual enemy to him.

(Amo 1:12) Therefore will I send a fire vpon Teman, and it shall deuoure the palaces of Bozrah.

(Amo 1:13) Thus sayth ye Lord, For three transgressions of the children of Ammon, and for foure, I will not turne to it, because they haue ript vp the women with child of Gilead, that they might enlarge their border.

(Notes Reference) Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they (m) have ripped up the women with child of Gilead, that they might enlarge their border:

(m) He notes the great cruelty of the Ammonites, that did not spare the women, but most tyrannously tormented them, and yet the Ammonites came from Lot, who was of the household of Abraham.

(Amo 1:14) Therefore will I kindle a fire in the wall of Rabbah, and it shall deuoure the palaces thereof, with shouting in the day of battell, and with a tempest in the day of the whirlewinde.

(Amo 1:15) And their King shall go into captiuitie, he and his princes together, saith the Lord.

Passage 3: 1 Timothy 1-3

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(i) Worthy to be believed.

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

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

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

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

(k) See Joh 17:3

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

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

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

(l) By the help of them.

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

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

(m) Wholesome and sound doctrine.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(b) Christ Jesus who was made man.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(g) Honour and estimation.

(h) Bold and assured confidence without fear.

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

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

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

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

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

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

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

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

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

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

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