Read Scripture In A Year: November 27

Passage 1: Esther 2

(Est 2:1) After these things, when the wrath of King Ahashuerosh was appeased, he remembred Vashti, and what she had done, and what was decreed against her.

(Notes Reference) After these things, when the wrath of king Ahasuerus was appeased, he (a) remembered Vashti, and what she had done, and what was decreed (b) against her.

(a) That is, he brought the matter again into discussion. (b) By the seven wise men of his counsel.

(Est 2:2) And the Kings seruants that ministred vnto him, sayd, Let them seeke for the King beautifull yong virgins,

(Est 2:3) And let the King appoynt officers through all the prouinces of his kingdome, and let them gather all the beautiful yong virgins vnto the palace of Shushan, into the house of the women, vnder the hand of Hege the Kings eunuche, keeper of the women, to giue them their things for purification.

(Notes Reference) And let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hege the king's chamberlain, (c) keeper of the women; and let their things (d) for purification be given [them]:

(c) The abuse of these countries was so great, that they invented many means to serve the lusts of princes and therefore they ordained wicked laws that the king might have whose daughters he would. They had many houses appointed, one for the virgins, another for the concubines and another for the queen.

(d) Read what this purification was in (Est 2:12).

(Est 2:4) And the mayde that shall please the King, let her reigne in the steade of Vashti. And this pleased the King, and he did so.

(Est 2:5) In the citie of Shushan, there was a certaine Iewe, whose name was Mordecai the sonne of Iair, the sonne of Shimei, the sonne of Kish a man of Iemini,

(Est 2:6) Which had bene caryed away from Ierusalem with the captiuitie that was caryed away with Ieconiah King of Iudah (whom Nebuchad-nezzar King of Babel had caryed away)

(Est 2:7) And he nourished Hadassah, that is Ester, his vncles daughter: for she had neither father nor mother, and the mayde was fayre, and beautifull to looke on: and after the death of her father, and her mother, Mordecai tooke her for his own daughter

(Est 2:8) And when the Kings commandement, and his decree was published, and many maydes were brought together to the palace of Shushan, vnder the hand of Hege, Ester was brought also vnto the Kings house vnder the hande of Hege the keeper of the women.

(Est 2:9) And the mayde pleased him, and she founde fauour in his sight: therefore he caused her things for purification to be giuen her speedily, and her state, and seuen comely maides to be giuer her out of the Kings house, and he gaue change to her and to her maydes of the best in the house of the women.

(Est 2:10) But Ester shewed not her people and her kinred: for Mordecai had charged her, that shee should not tell it.

(Est 2:11) Aud Mordecai walked euery day before the court of the womens house, to knowe if Ester did well, and what should be done with her.

(Notes Reference) And Mordecai walked (e) every day before the court of the women's house, to know how Esther did, and what should become of her.

(e) For though she was taken away by a cruel law, yet he did not cease to have a fatherly care for her, and therefore often sought to hear of her.

(Est 2:12) And when the course of euery mayd came, to go in to King Ahashuerosh, after that she had bene twelue moneths according to the maner of the women (for so were the dayes of their purifications accomplished, sixe moneths with oyle of myrrhe, and sixe moneths with sweete odours and in the purifying of the women:

(Est 2:13) And thus went the maides vnto the King) whatsoeuer she required, was giuen her, to go with her out of the womens house vnto ye kings house.

(Notes Reference) Then thus came [every] maiden unto the king; whatsoever she desired was (f) given her to go with her out of the house of the women unto the king's house.

(f) Whatever apparel she asked for, the eunuch was bound to give to her.

(Est 2:14) In the euening she went, and on the morow she returned into the second house of the women vnder the hand of Shaashgaz the Kings eunuche, which kept the concubines: shee came in to the King no more, except shee pleased the King, and that she were called by name.

(Est 2:15) Now when the course of Ester the daughter of Abihail the vncle of Mordecai (which had taken her as his owne daughter) came, that shee should go in to the King, she desired nothing, but what Hege the Kings eunuche the keeper of the women sayde: and Ester founde fauour in the sight of all them that looked vpon her.

(Notes Reference) Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, (g) appointed. And Esther obtained favour in the sight of all them that looked upon her.

(g) In which her modesty appeared because she did not seek to dress to command her beauty but sought the eunuch's appointment.

(Est 2:16) So Ester was taken vnto King Ahashuerosh into his house royall in the tenth moneth, which is the moneth Tebeth, in the seuenth yeere of his reigne.

(Notes Reference) So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which [is] the (h) month Tebeth, in the seventh year of his reign.

(h) Which contained part of December and part of January.

(Est 2:17) And the King loued Ester aboue all the women, and shee founde grace and fauour in his sight more then all the virgins: so that he set the crowne of the kingdome vpon her head, and made her Queene instead of Vashti.

(Est 2:18) Then the King made a great feast vnto all his princes, and his seruants, which was the feast of Ester, and gaue rest vnto the prouinces, and gaue gifts, according to the power of a King.

(Notes Reference) Then the king made a great feast unto all his princes and his servants, [even] Esther's (i) feast; and he made a release (k) to the provinces, and gave gifts, according to the (l) state of the king.

(i) That is, made for her sake.

(k) He released their tribute.

(l) That is, great and magnificent.

(Est 2:19) And whe the virgins were gathered ye second time, then Mordecai sate in the Kings gate.

(Notes Reference) And when the virgins were gathered together the (m) second time, then Mordecai sat in the king's gate.

(m) That is, at the marriage of Esther, which was the second marriage for the king.

(Est 2:20) Ester had not yet shewed her kindred nor her people, as Mordecai had charged her: for Ester did after the worde of Mordecai, as when she was nourished with him.

(Est 2:21) In those dayes whe Mordecai sate in the Kings gate, two of the Kings eunuches, Bigthan and Teresh, which kept the doore, were wroth, and sought to lay hand on the King Ahashuerosh.

(Notes Reference) In those days, while Mordecai sat in the king's gate, two of the king's chamberlains, Bigthan and Teresh, of those which kept the door, were wroth, and sought to lay (n) hand on the king Ahasuerus.

(n) Meaning, to kill him.

(Est 2:22) And the thing was knowen to Mordecai, and he tolde it vnto Queene Ester, and Ester certified the King thereof in Mordecais name:

(Est 2:23) And when inquisition was made, it was found so: therefore they were both hanged on a tree: and it was written in the booke of the Chronicles before the King.

(Notes Reference) And when inquisition was made of the matter, it was found out; therefore they were both hanged on a tree: and it was written in the book of the (o) chronicles before the king.

(o) In the chronicles of the Medes and Persians, (Est 10:2).

Passage 2: Amos 7

(Amo 7:1) Thus hath the Lord God shewed vnto mee, and beholde, he formed grashoppers in the beginning of ye shooting vp of the latter grouth: and loe, it was in the latter grouth after the Kings mowing.

(Notes Reference) Thus hath the Lord GOD shewed unto me; and, behold, he formed (a) grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth (b) after the king's mowings.

(a) To devour the land: and he alludes to the invading of the enemies.

(b) After the public commandment for mowing was given: or as some read, when the kings sheep were shorn.

(Amo 7:2) And when they had made an ende of eating the grasse of the land, then I saide, O Lord God, spare, I beseeche thee: who shall raise vp Iaakob? for he is small.

(Amo 7:3) So the Lord repented for this. It shall not be, saith the Lord.

(Notes Reference) The LORD (c) repented for this: It shall not be, saith the LORD.

(Amo 7:4) Thus also hath the Lord God shewed vnto me, and behold, the Lord God called to iudgement by fire, and it deuoured the great deepe, and did eate vp a part.

(Notes Reference) Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, (d) and it devoured the great deep, and did eat up a part.

(d) Meaning, that God's indignation was inflamed against the stubbornness of this people.

(Amo 7:5) Then said I, O Lord God, cease, I beseeche thee: who shall raise vp Iaakob? for he is small.

(Amo 7:6) So the Lord repented for this. This also shall not be, saith the Lord God.

(Amo 7:7) Thus againe he shewed me, and behold, the Lord stoode vpon a wall made by line with a line in his hand.

(Notes Reference) Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, (e) with a plumbline in his hand.

(e) Signifying that this would be the last measuring of the people, and that he would defer his judgment no longer.

(Amo 7:8) And the Lord saide vnto me, Amos, what seest thou? And I said, A line. Then said the Lord, Beholde, I wil set a line in the middes of my people Israel, and wil passe by them no more.

(Amo 7:9) And the hye places of Izhak shalbe desolate, and the temples of Israel shalbe destroyed: and I wil rise against the house of Ieroboam with the sworde.

(Amo 7:10) Then Amaziah the Priest of Beth-el sent to Ieroboam King of Israel, saying, Amos hath conspired against thee in the middes of the house of Israel: the lande is not able to beare all his wordes.

(Notes Reference) (f) Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.

(f) That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.

(Amo 7:11) For thus Amos saith, Ieroboam shall die by the sworde, and Israel shalbe led away captiue out of their owne land.

(Amo 7:12) Also Amaziah sayde vnto Amos, O thou the Seer, goe, flee thou away into the land of Iudah, and there eate thy bread and prophecie there.

(Notes Reference) Also (g) Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:

(g) When this instrument of Satan was not able to accomplish his purpose by the king, he tried by another practice, that was, to scare the Prophet, that he might depart, and not reprove their idolatry there openly, and so hinder his profit.

(Amo 7:13) But prophecie no more at Beth-el: for it is the Kings chappel, and it is the Kings court.

(Amo 7:14) Then answered Amos, and said to Amaziah, I was no Prophet, neither was I a prophets sonne, but I was an herdman, and a gatherer of wilde figs.

(Notes Reference) Then answered Amos, and said to Amaziah, I [was] no (h) prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit:

(h) Thus he shows by his extraordinary calling, that God had given him a charge, which he must necessarily execute.

(Amo 7:15) And the Lord tooke me as I followed the flocke, and the Lord said vnto me, Go, prophecie vnto my people Israel.

(Amo 7:16) Now therefore heare thou the word of the Lord. Thou sayest, Prophecie not against Israel, and speake nothing against the house of Izhak.

(Amo 7:17) Therefore thus sayth the Lord, Thy wife shall be an harlot in the citie, and thy sonnes and thy daughters shall fall by the sword, and thy land shall be deuided by line: and thou shalt die in a polluted land, and Israel shall surely go into captiuitie forth of his land.

(Notes Reference) Therefore thus saith the LORD; (i) Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.

(i) In this way God used to approve the authority of his Prophets, by his plagues and judgments against those who were malicious enemies as in (Jer 28:12-17; Jer 29:21-26), as this day he does against those that persecute the ministers of his Gospel.

Passage 3: Titus 1-3

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

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

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

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

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

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

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

(d) Freely and only from his generosity.

(e) See 2Ti 1:9

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(i) Not stubborn and hard to please.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(a) Not roving about idly.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(g) With all authority possible.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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