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Passage 1: 1 Chronicles 20-21

(1Ch 20:1) And when the yere was expired, in the time that Kings goe out a warfare, Ioab caryed out the strength of the armie, and destroyed the countrey of the children of Ammon, and came and besieged Rabbah (but Dauid taryed at Ierusalem) and Ioab smote Rabbah and destroyed it.

(Notes Reference) And it came to pass, that after the year was expired, at the time that kings go out [to battle], Joab led forth the power of the army, and wasted the country of the children of Ammon, and came and besieged (a) Rabbah. But David tarried at Jerusalem. And Joab smote Rabbah, and destroyed it.

(a) Which was the chief city of the Ammonites.

(1Ch 20:2) Then Dauid tooke the crowne of their King from off his head, and founde it the weight of a talent of golde, with precious stones in it: and it was set on Dauids head, and he brought away the spoyle of the citie exceeding much.

(Notes Reference) And David took the crown of their king from off his head, and found it to weigh a (b) talent of gold, and [there were] precious stones in it; and it was set upon David's head: and he brought also exceeding much spoil out of the city.

(b) Which mounts about the value of seven thousand and seventy crowns, which is about 60 pound weight.

(1Ch 20:3) And he caryed away the people that were in it, and cut them with sawes, and with harowes of yron, and with axes: euen thus did Dauid with all the cities of the children of Ammon. Then Dauid and all the people came againe to Ierusalem.

(1Ch 20:4) And after this also there arose warre at Gezer with the Philistims: then Sibbechai the Hushathite slewe Sippai, of the children of Haraphah, and they were subdued.

(1Ch 20:5) And there was yet another battell with the Philistims: and Elhanan the sonne of Iair slewe Lahmi, the brother of Goliath the Gittite, whose spearestaffe was like a weauers beame.

(Notes Reference) And there was war again with the Philistines; and Elhanan the son of Jair slew (c) Lahmi the brother of Goliath the Gittite, whose spear staff [was] like a weaver's beam.

(c) Read (2Sa 21:19).

(1Ch 20:6) And yet againe there was a battel at Gath, where was a man of a great stature, and his fingers were by sixes, euen foure and twentie, and was also the sonne of Haraphah.

(Notes Reference) And yet again there was war at Gath, where was a man of [great] stature, whose fingers and toes [were] four and twenty, (d) six [on each hand], and six [on each foot]: and he also was the son of the giant.

(d) Meaning that he had six apiece on hands and feet.

(1Ch 20:7) And when he reuiled Israel, Iehonathan the sonne of Shimea Dauids brother did slay him.

(1Ch 20:8) These were borne vnto Haraphah at Gath, and fell by the hand of Dauid: and by the hands of his seruants.

(1Ch 21:1) And Satan stoode vp against Israel, and prouoked Dauid to nomber Israel.

(Notes Reference) And (a) Satan stood up against Israel, and provoked David to number Israel.

(a) He tempted David, in setting before his eyes his excellency and glory, his power and victories, see (2Sa 24:1).

(1Ch 21:2) Therefore Dauid said to Ioab, and to the rulers of the people, Go, and nomber Israel from Beer-sheba euen to Dan, and bring it to me, that I may knowe the nomber of them.

(Notes Reference) And David said to Joab and to the rulers of the people, Go, number Israel from (b) Beersheba even to Dan; and bring the number of them to me, that I may know [it].

(b) That is, from south to north.

(1Ch 21:3) And Ioab answered, The Lord increase his people an hundreth times so many as they be, O my lord the King: are they not all my lords seruats? wherefore doeth my lord require this thing? why should he be a cause of trespasse to Israel?

(Notes Reference) And Joab answered, The LORD make his people an hundred times so many more as they [be]: but, my lord the king, [are] they not all my lord's servants? why then doth my lord require this thing? why will he be a cause of (c) trespass to Israel?

(c) It was a thing indifferent and usual to number the people, but because he did it for ambitious reasons, as though his strength stood in his people, God punished him.

(1Ch 21:4) Neuerthelesse the Kings word preuailed against Ioab. And Ioab departed and went thorowe all Israel, and returned to Ierusalem.

(1Ch 21:5) And Ioab gaue the nomber and summe of the people vnto Dauid: and all Israel were eleuen hundreth thousande men that drewe sword: and Iudah was foure hundreth and seuentie thousande men that drewe sword.

(Notes Reference) And Joab gave the sum of the number of the people unto David. And all [they of] Israel were (d) a thousand thousand and an hundred thousand men that drew sword: and Judah [was] (e) four hundred threescore and ten thousand men that drew sword.

(d) Joab partly for grief and partly through negligence gathered not the whole sum as it is here declared.

(e) In Samuel 30,000 more are mentioned, which was either by joining to them some of the Benjamites who were mixed with Judah, or as the Hebrews write, here the chief and princes are left out.

(1Ch 21:6) But the Leuites and Beniamin counted he not among them: for the Kings worde was abominable to Ioab.

(1Ch 21:7) And God was displeased with this thing: therefore he smote Israel.

(1Ch 21:8) Then Dauid saide vnto God, I haue sinned greatly, because I haue done this thing: but now, I beseech thee, remooue the iniquitie of thy seruant: for I haue done very foolishly.

(1Ch 21:9) And the Lord spake vnto Gad Dauids Seer, saying,

(1Ch 21:10) Goe and tell Dauid, saying, Thus saith the Lord, I offer thee three thinges: choose thee one of them, that I may doe it vnto thee.

(1Ch 21:11) So Gad came to Dauid, and sayde vnto him, Thus saith the Lord, Take to thee

(1Ch 21:12) Either three yeeres famine, or three moneths to be destroyed before thine aduersaries, and the sworde of thine enemies to take thee, or els the sworde of the Lord and pestilence in the lande three dayes, that the Angel of the Lord may destroy throughout all the coastes of Israel: nowe therefore aduise thee, what word I shall bring againe to him that sent me.

(1Ch 21:13) And Dauid said vnto Gad, I am in a wonderfull strait. let me nowe fall into the hande of the Lord: for his mercies are exceeding great, and let me not fall into the hande of man.

(1Ch 21:14) So the Lord sent a pestilence in Israel, and there fell of Israel seuentie thousande men.

(1Ch 21:15) And God sent the Angel into Ierusalem to destroy it. And as he was destroying, the Lord behelde, and repented of the euill and sayde to the Angel that destroyed, It is nowe ynough, let thine hande cease. Then the Angel of the Lord stoode by the thresshing floore of Ornan the Iebusite.

(Notes Reference) And God sent an angel unto Jerusalem to destroy it: and (f) as he was destroying, the LORD beheld, and he (g) repented him of the evil, and said to the angel that destroyed, It is enough, stay now thine hand. And the angel of the LORD stood by the threshingfloor of Ornan the Jebusite.

(f) Read (2Sa 24:16).

(g) When God draws back his plagues, he seems to repent, read (Gen 6:6).

(1Ch 21:16) And Dauid lift vp his eyes, and sawe the Angel of the Lord stande betweene the earth and the heauen with his sworde drawen in his hand, and stretched out towarde Ierusalem. Then Dauid and the Elders of Israel, which were clothed in sacke, fell vpon their faces.

(1Ch 21:17) And Dauid said vnto God, Is it not I that commanded to nomber the people? It is euen I that haue sinned and haue committed euil, but these sheepe what haue they done? O Lord my God, I beseech thee, let thine hande be on me and on my fathers house, and not on thy people for their destruction.

(Notes Reference) And David said unto God, [Is it] not I [that] commanded the people to be numbered? even I it is that have sinned and done evil indeed; but [as for] these sheep, what have they done? let thine hand, I pray thee, O LORD my God, be on me, and on my father's house; but not on (h) thy people, that they should be plagued.

(h) Thus he both shows a true repentance and a fatherly care toward his people, who desire God to spare them, and to punish him and his.

(1Ch 21:18) Then the Angel of the Lord commanded Gad to say to Dauid, that Dauid should goe vp, and set vp an altar vnto the Lord in the thresshing floore of Ornan the Iebusite.

(1Ch 21:19) So Dauid went vp according to the saying of Gad, which he had spoken in the Name of the Lord.

(1Ch 21:20) And Ornan turned about, and sawe the Angel, and his foure sonnes, that were with him, hid them selues, and Ornan thresshed wheat.

(Notes Reference) And Ornan turned back, and saw the angel; and his four sons with him (i) hid themselves. Now Ornan was threshing wheat.

(i) If man hides himself at the sight of an angel who is a creature, how much more as a sinner able to appear before the face of God?

(1Ch 21:21) And as Dauid came to Ornan, Ornan looked and sawe Dauid, and went out of the thresshing floore, and bowed himselfe to Dauid with his face to the grounde.

(1Ch 21:22) And Dauid saide to Ornan, Giue me the place of thy thresshing floore, that I may builde an altar therein vnto the Lord: giue it me for sufficient money, that the plague may be stayed from the people.

(Notes Reference) Then David said to Ornan, Grant me the place of [this] threshingfloor, that I may build an (k) altar therein unto the LORD: thou shalt grant it me for the full price: that the plague may be stayed from the people.

(k) This he did by the command of God, (1Ch 21:18), or else it would have been abominable, unless he had either God's word, or revelation.

(1Ch 21:23) Then Ornan saide vnto Dauid, Take it to thee, and let my lord the King do that which seemeth him good: loe, I giue thee bullockes for burnt offrings, and thresshing instruments for wood, and wheat for meate offring, I giue it all.

(1Ch 21:24) And King Dauid saide to Ornan, Not so: but I will bye it for sufficient money: for I wil not take that which is thine for the Lord, nor offer burnt offrings without cost.

(Notes Reference) And king David said to Ornan, Nay; but I will verily buy it for the full (l) price: for I will not take [that] which [is] thine for the LORD, nor offer burnt offerings without cost.

(l) That is, as much as it is worth: for having enough of his own, and yet to have taken of another man's goods to offer to the Lord would had been theft and not acceptable to God.

(1Ch 21:25) So Dauid gaue to Ornan for that place sixe hundreth shekels of golde by weight.

(Notes Reference) So David gave to Ornan for the place (m) six hundred shekels of gold by weight.

(m) Read (2Sa 24:24).

(1Ch 21:26) And Dauid built there an altar vnto the Lord, and offred burnt offrings, and peace offrings, and called vpon the Lord, and he answered him by fire from heauen vpon the altar of burnt offring.

(Notes Reference) And David built there an altar unto the LORD, and offered burnt offerings and peace offerings, and called upon the LORD; and he (n) answered him from heaven by fire upon the altar of burnt offering.

(n) God declared that he heard his request, in that he sent down fire from heaven for they could use no fire in sacrifice but that which was reserved still upon the altar, (Lev 6:13) and came down from heaven, (Lev 9:24) as appeared by the punishment of Nadab and Abihu, (Lev 10:1).

(1Ch 21:27) And when the Lord had spoken to the Angel, he put vp his sworde againe into his sheath.

(1Ch 21:28) At that time when Dauid sawe that the Lord had heard him in the thresshing floore of Ornan the Iebusite, then he sacrificed there.

(1Ch 21:29) (But the Tabernacle of the Lord which Moses had made in the wildernesse, and the altar of burnt offring were at that season in the hie place at Gibeon.

(1Ch 21:30) And Dauid could not go before it to aske counsel at God: for he was afraide of the sworde of the Angel of the Lord.)

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Passage 2: Ezekiel 31

(Eze 31:1) And in the eleuenth yeere, in the third moneth, and in the first day of the moneth the worde of the Lord came vnto me, saying,

(Notes Reference) And it came to pass in the (a) eleventh year, in the third [month], in the first [day] of the month, [that] the word of the LORD came to me, saying,

(a) Of Zedekiah's reign, or of Jeconiah's captivity.

(Eze 31:2) Sonne of man, speake vnto Pharaoh King of Egypt, and to his multitude, Whom art thou like in thy greatnesse?

(Notes Reference) Son of man, speak to Pharaoh king of Egypt, and to his multitude; Whom art thou (b) like in thy greatness?

(b) Meaning that he was not the same in strength to the king of the Assyrians whom the Babylonians overcame.

(Eze 31:3) Beholde, Asshur was like a cedar in Lebanon with faire branches, and with thicke shadowing boughes, and shot vp very hye, and his toppe was among the thicke boughes.

(Eze 31:4) The waters nourished him, and the deepe exalted him on hie with her riuers running round about his plants, and sent out her litle riuers vnto all the trees of the fielde.

(Notes Reference) The waters made him great, the deep set him up on high with her rivers running round his plants, and sent out her (c) little rivers to all the trees of the field.

(c) Many other nations were under their dominion.

(Eze 31:5) Therefore his height was exalted aboue all the trees of the fielde, and his boughes were multiplied, and his branches were long, because of the multitude of the waters, which the deepe sent out.

(Eze 31:6) All the foules of the heauen made their nestes in his boughes, and vnder his branches did all the beastes of the fielde bring foorth their yong, and vnder his shadowe dwelt all mightie nations.

(Eze 31:7) Thus was he faire in his greatnesse, and in the length of his branches: for his roote was neere great waters.

(Eze 31:8) The cedars in the garden of God coulde not hide him: no firre tree was like his branches, and the chessenut trees were not like his boughes: all the trees in the garden of God were not like vnto him in his beautie.

(Notes Reference) The cedars in the garden (d) of God could not hide him: the fir trees were not like his boughs, and the chesnut trees were not like his branches; not any tree in the garden of God was like him in his beauty.

(d) Signifying that there was no greater power in the world than his was.

(Eze 31:9) I made him faire by the multitude of his branches: so that all the trees of Eden, that were in the garden of God, enuied him.

(Eze 31:10) Therefore thus sayeth the Lord God, Because he is lift vp on high, and hath shot vp his toppe among the thicke boughes, and his heart is lift vp in his height,

(Eze 31:11) I haue therefore deliuered him into the handes of the mightiest among the heathen: he shall handle him, for I haue cast him away for his wickednesse.

(Notes Reference) I have therefore delivered him into the hand of the (e) mighty one of the nations; he shall surely deal with him: I have driven him out for his wickedness.

(e) That is, of Nebuchadnezzar, who was the monarch and only ruler of the world.

(Eze 31:12) And the strangers haue destroyed him, euen the terrible nations, and they haue left him vpon the mountaines, and in all the valleis his branches are fallen, and his boughes are broken by all the riuers of the land: and all the people of the earth are departed from his shadowe, and haue forsaken him.

(Notes Reference) And strangers, the terrible of the nations, have cut him off, and have left him: upon the mountains and in all the valleys his branches are fallen, and his boughs are (f) broken by all the rivers of the land; and all the people of the earth have gone down from his shadow, and have left him.

(f) By this is signified the destruction of the power of the Assyrians by the Babylonians.

(Eze 31:13) Vpon his ruine shall all the foules of the heauen remaine, and all the beastes of the fielde shall be vpon his branches,

(Eze 31:14) So that none of all the trees by the waters shalbe exalted by their height, neither shall shoote vp their toppe among the thicke boughes, neither shall their leaues stand vp in their height, which drinke so much water: for they are all deliuered vnto death in the nether partes of the earth in the middes of the children of men among them that goe downe to the pit.

(Eze 31:15) Thus saith the Lord God, In the day when he went downe to hell, I caused them to mourne, and I couered the deepe for him, and I did restreine the floods thereof, and the great waters were stayed: I caused Lebanon to mourne for him, and all the trees of the fielde fainted.

(Notes Reference) Thus saith the Lord GOD; In the day when he went down to the grave I caused a mourning: I (g) covered the deep for him, and I restrained its floods, and the great waters were stayed: and I caused Lebanon to mourn for him, and all the trees of the field fainted for him.

(g) The deep waters that caused him to mount so high (meaning his great abundance and pomp) will now lament as though they were covered with sackcloth.

(Eze 31:16) I made the nations to shake at the sound of his fall, when I cast him downe to hell with them that descend into the pit, and all the excellent trees of Eden, and the best of Lebanon: euen all that are nourished with waters, shall be comforted in the nether partes of the earth.

(Notes Reference) I made the nations to shake at the sound of his fall, when I cast him down to the grave with them that descend into the pit: and all the trees of Eden, the choice and best of Lebanon, all that drink water, shall (h) be comforted in the lower parts of the earth.

(h) To cause this destruction of the king of Assyria to seem more horrible, he sets forth other kings and princes who are dead, as though they rejoiced at the fall of such a tyrant.

(Eze 31:17) They also went downe to hell with him vnto them that be slaine with the sworde, and his arme, and they that dwelt vnder his shadowe in the middes of the heathen.

(Eze 31:18) To whom art thou thus like in glorie and in greatnesse among the trees of Eden? yet thou shalt be cast downe with the trees of Eden vnto the nether partes of the earth: thou shalt sleepe in the middes of the vncircumcised, with them that be slaine by the sworde: this is Pharaoh and all his multitude, sayth the Lord God.

(Notes Reference) To whom (i) art thou thus like in glory and in greatness among the trees of Eden? yet shalt thou be brought down with the trees of Eden to the lower parts of the earth: thou shalt lie in the midst of the (k) uncircumcised with [them that are] slain by the sword. This [is] Pharaoh and all his multitude, saith the Lord GOD.

(i) Meaning that Pharaoh's power was nothing so great as his was.

(k) Read (Eze 28:10).

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Passage 3: Ephesians 1-2

(Eph 1:1) Pavl an Apostle of Jesvs Christ by the will of God, to the Saints, which are at Ephesus, and to ye faithfull in Christ Iesus:

(Notes Reference) Paul, (1) an apostle of Jesus Christ by the will of God, to the saints which are at Ephesus, and to the (a) faithful in Christ Jesus:

(1) The inscription and salutation, of which we have spoken in the former epistles.

(a) This is the definition of the saints, showing what they are.

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

(Eph 1:3) Blessed be God, and the Father of our Lord Iesus Christ, which hath blessed vs with all spirituall blessing in heauenly thinges in Christ,

(Notes Reference) (2) Blessed [be] the God (3) and Father of our Lord Jesus Christ, (4) who hath blessed us with (b) all spiritual blessings in (c) heavenly [places] in (5) Christ:

(2) The first part of the epistle, in which he handles all the parts of our salvation, setting forth the example of the Ephesians. And he uses various exhortations, and begins after his manner with thanksgiving. (3) The efficient cause of our salvation is God, not considered generally, but as the Father of our Lord Jesus Christ. (4) The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which type of blessings is heavenly and proper to the elect.

(b) With every type of gracious and bountiful goodness which is heavenly indeed, and from God alone.

(c) Which God our Father gave us from his high throne from above: or because the saints have those gifts bestowed on them, which belong properly to the citizens of heaven. (5) The matter of our salvation is Christ, in whom alone we are endued with spiritual blessing and that to salvation.

(Eph 1:4) As hee hath chosen vs in him, before the foundation of the worlde, that we should be holy, and without blame before him in loue:

(Notes Reference) (6) According as he hath chosen us in (d) him before the foundation of the world, (7) that we (e) should (f) be holy and without blame (g) before him in love:

(6) He declares the efficient cause, or by what means God the Father saves us in his Son: because, he says, he chose us from everlasting in his Son.

(d) To be adopted in him. (7) He expounds the next final cause which is twofold, that is, sanctification and justification, of which he will speak later. And by this also two things are to be noted, that is, that holiness of life cannot be separated from the grace of election: and again, whatever pureness is in us, is the gift of God who has freely of his mercy chosen us.

(e) God then, did not choose us because we were, or otherwise would have been holy, but to the end we should be holy.

(f) Being clothed with Christ's righteousness.

(g) Truly and sincerely.

(Eph 1:5) Who hath predestinate vs, to be adopted through Iesus Christ in him selfe, according to the good pleasure of his will,

(Notes Reference) (8) Having predestinated us unto the adoption of children by Jesus Christ (h) to himself, according to the good pleasure of his will,

(8) Another plainer exposition of the efficient cause, and also of eternal election, by which God is said to have chosen us in Christ, that is, because it pleased him to appoint us when we were not yet born, whom he would make to be his children by Jesus Christ. So that there is no reason for our election to be looked for here, except in the free mercy of God. And neither is faith which God foresaw the cause of our predestination, but the effect.

(h) God respects nothing, either anything that is present, or anything that is to come, but himself only.

(Eph 1:6) To the prayse of the glory of his grace, wherewith he hath made vs freely accepted in his beloued,

(Notes Reference) (9) To the (i) praise of the glory of his grace, (10) wherein he hath made us accepted in the beloved.

(9) The uttermost and chiefest final cause is the glory of God the Father, who saves us freely in his Son.

(i) That as his bountiful goodness deserves all praise, so also it should be set forth and proclaimed.

(10) Another final cause more near is our justification, in that he freely accounted us as being righteous in his Son.

(Eph 1:7) By whom we haue redemption through his blood, euen the forgiuenes of sinnes, according to his rich grace:

(Notes Reference) (11) In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace;

(11) An expounding of the material cause, how we are made acceptable to God in Christ, for it is he alone whose sacrifice by the mercy of God is imputed to us, for the forgiveness of sins.

(Eph 1:8) Whereby he hath bene aboundant toward vs in all wisedome and vnderstanding,

(Notes Reference) (12) (k) Wherein he hath abounded toward us in (l) all wisdom and prudence;

(12) Now he comes at length to the formal cause, that is to say, to vocation or preaching of the Gospel, by which God executes that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he shows how excellent it is.

(k) By which gracious goodness and bountifulness.

(l) In perfect and sound wisdom.

(Eph 1:9) And hath opened vnto vs the mysterie of his will according to his good pleasure, which he had purposed in him,

(Notes Reference) Having made known unto us the (m) mystery of his will, (13) according to his good pleasure which he hath purposed in himself:

(m) For unless the Lord had opened to us that mystery, we could never have so much as dreamed of it ourselves.

(13) Not only the election, but also the calling proceeds from grace alone.

(Eph 1:10) That in the dispensation of the fulnesse of the times, he might gather together in one all things, both which are in heauen, and which are in earth, euen in Christ:

(Notes Reference) (14) That in the dispensation of the fulness of times he might (n) gather together in one all things in Christ, both which are in heaven, and which are on earth; [even] in him:

(14) The Father exhibited and gave Christ, who is the head of all the elect to the world, at that time which was convenient according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world (otherwise wandering and separated from God) are gathered together. And some of these elect were in heaven, when he came into the earth, that is, those who by faith in him to come, were gathered together. And others being found upon the earth were gathered together by him, and the rest are daily gathered together.

(n) The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.

(Eph 1:11) In whom also we are chosen when we were predestinate according to ye purpose of him, which worketh all things after the counsell of his owne will,

(Notes Reference) (15) In whom also we have obtained an inheritance, being predestinated according to the purpose of him who worketh (o) all things after the counsel of his own will:

(15) He applies respectively the benefit of calling to the believing Jews, going back to the very source, so that they also may not attribute their salvation either to themselves, nor to their stock, nor any other thing, but only to the grace and mercy of God, both because they were called, and also because they were first called.

(o) All things are attributed to the grace of God without exception, and yet for all that we are not statues, for he gives us grace both to want, and to be able to do those things that are good; (Phi 2:13).

(Eph 1:12) That we, which first trusted in Christ, should be vnto the praise of his glorie:

(Notes Reference) That we should be to the praise of his glory, who (p) first trusted in Christ.

(p) He speaks concerning the Jews.

(Eph 1:13) In whom also ye haue trusted, after that ye heard the worde of trueth, euen the Gospel of your saluation, wherein also after that ye beleeued, ye were sealed with the holy Spirite of promise,

(Notes Reference) (16) In whom ye also [trusted], after that ye heard the (q) word of truth, the gospel of your salvation: in whom also after that ye believed, ye were (r) sealed with that holy (s) Spirit of promise,

(16) Now he makes the Ephesians (or rather all the Gentiles) equal to the Jews, because even though they came last, being called by the same Gospel, they embraced faith, and were sealed up with the same Spirit, who is the pledge of election, until the inheritance itself is seen. And this is so that in them also the glory of God might shine forth and be manifested.

(q) That word which is truth indeed, because it comes from God.

(r) This is a metaphor taken of a seal, which being put on anything, distinguishes between those things which are authentic, and those things which are not.

(s) With the Spirit, who does not bring the Law, but the promise of free adoption.

(Eph 1:14) Which is the earnest of our inheritance, for the redemption of that libertie purchased vnto the prayse of his glory.

(Notes Reference) Which is the earnest of our inheritance until the (t) redemption of the purchased possession, unto the praise of his glory.

(t) Full and perfect.

(Eph 1:15) Therefore also after that I heard of the faith, which ye haue in the Lord Iesus, and loue toward all the Saints,

(Notes Reference) (17) Wherefore I also, after I heard of your faith in the Lord Jesus, and love unto all the saints,

(17) He returns to the former account of the good received from God, concluding two things together about those things that went before: the first is that all good things come to us from God the Father in Christ, and by Christ, so that for them he may be praised by us. The second is, that all those things (which he brings to two heads, that is, faith and charity) are increased in us by certain degrees, so that we must desire an increase of his grace, from whom we have the beginning, and from whom we hope for the end.

(Eph 1:16) I cease not to giue thankes for you, making mention of you in my prayers,

(Eph 1:17) That the God of our Lord Iesus Christ, that Father of glory, might giue vnto you the Spirit of wisedome, and reuelation through the acknowledging of him,

(Notes Reference) (18) That the God of our Lord Jesus Christ, the Father of (u) glory, may give unto you the spirit of wisdom and revelation in the (x) knowledge of him:

(18) The causes of faith are God the Father enlightening our minds with his Holy Spirit, so that we may embrace Christ revealed to us in the Gospel, to the obtaining of everlasting life, and the setting forth of God's glory.

(u) Full of majesty.

(x) For it is not enough for us to have known God once, but we must know him every day more and more.

(Eph 1:18) That the eyes of your vnderstanding may be lightened, that ye may knowe what the hope is of his calling, and what the riches of his glorious inheritance is in the Saints,

(Notes Reference) The eyes of your understanding being enlightened; that ye may know what is the (y) hope of his calling, and what the riches of the glory of his inheritance in the saints,

(y) What blessings they are which he calls you to hope for, whom he calls to Christ.

(Eph 1:19) And what is the exceeding greatnesse of his power toward vs, which beleeue, according to the working of his mightie power,

(Notes Reference) (19) And what [is] the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power,

(19) The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown in them.

(Eph 1:20) Which he wrought in Christ, when he raised him from the dead, and set him at his right hand in the heauenly places,

(Notes Reference) (20) Which he wrought in Christ, when he raised him from the dead, and set [him] at his own (z) right hand in the heavenly [places],

(20) The apostle wishes us to behold in our most glorious Christ (with the eyes of faith) that most excellent power and glory of God, of which all the faithful are partakers, even though it is as yet very dim in us, by reason of the shame of the cross, and the weakness of the flesh.

(z) To be set on God's right hand is to be a partaker of the sovereignty which he has over all creatures.

(Eph 1:21) Farre aboue al principalitie, and power, and might, and domination, and euery Name, that is named, not in this world only, but also in that that is to come,

(Notes Reference) Far above all principality, and power, and might, and dominion, and every (a) name that is named, not only in this world, but also in that which is to come:

(a) Everything, whatever it may be, or above all things, even if they are of ever so much power or excellency.

(Eph 1:22) And hath made all things subiect vnder his feete, and hath giuen him ouer all things to be the head to the Church,

(Notes Reference) (21) And hath put all [things] under his feet, and gave him [to be] the (b) head over all [things] to the church,

(21) So that we should not think that the excellent glory of Christ is a thing with which we have nothing to do, he witnesses that Christ was appointed by God the Father as head over all the Church, and therefore the body must be joined to this head, which otherwise would be a maimed thing, without the members. However, this is not because of necessity (seeing that it is rather the Church which is made alive and sustained by the holy power of Christ, so it is far from being true that he needs the fulness of it), but because of the infinite goodwill and pleasure of God, who condescends to join us to his Son.

(b) Insomuch that there is nothing that is not subject to him.

(Eph 1:23) Which is his body, euen the fulnesse of him that filleth all in all things.

(Notes Reference) Which is his body, the (c) fulness of him that filleth all in all.

(c) For the love of Christ is so great towards the Church, that even though he fully satisfies all with all things, yet he considers himself but a maimed and unperfect head, unless he has the Church joined to him as his body.

(Eph 2:1) And you hath he quickened, that were dead in trespasses and sinnes,

(Notes Reference) And (1) you [hath he quickened], who were (a) dead in (2) trespasses and sins;

(1) He declares again the greatness of God's good will by comparing that miserable state in which we are born, with that dignity unto which we are advanced by God the Father in Christ. So he describes that condition in such a way that he says, that with regard to spiritual motions we are not only born half dead, but wholly and altogether dead.

(a) See (Rom 6:2). So then he calls those dead who are not regenerated: for as the immortality of those who are damned is not life, so this knitting together of body and soul is properly not life, but death in those who are not ruled by the Spirit of God. (2) He shows the cause of death, that is, sins.

(Eph 2:2) Wherein, in times past ye walked, according to the course of this world, and after the prince that ruleth in the aire, euen the spirite, that nowe worketh in the children of disobedience,

(Notes Reference) (3) Wherein in time past ye walked (4) according to the course of this world, (b) according to the prince of the power of the air, the spirit that now (5) worketh in the (c) children of disobedience:

(3) He proves by the effects that all were spiritually dead. (4) He proves this evil to be universal, insomuch that all are slaves of Satan.

(b) At the pleasure of the prince. (5) Men are therefore slaves to Satan, because they are willingly rebellious against God.

(c) They are called the children of disobedience, who are given to disobedience.

(Eph 2:3) Among whom we also had our conuersation in time past, in the lustes of our flesh, in fulfilling the will of the flesh, and of the minde, and were by nature the children of wrath, as well as others.

(Notes Reference) (6) Among whom also we all had our conversation in times past in the lusts of our (d) flesh, fulfilling the desires of the flesh and of the mind; and (7) were by nature the (e) children of wrath, even as (f) others.

(6) After he has separately condemned the Gentiles, he confesses that the Jews (among whom he numbers himself) are not the least bit better.

(d) By the name of flesh in the first place, he means the whole man, which he divides into two parts: into the flesh, which is the part that the philosophers consider to be without reason, and into the thought, which they call reasonable. And so he leaves nothing in man half dead, but concludes that the whole man is by nature the son of wrath. (7) The conclusion: all men are born subject to the wrath and curse of God.

(e) Men are said to be the children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.

(f) Profane people who did not know God.

(Eph 2:4) But God which is rich in mercie, through his great loue wherewith he loued vs,

(Notes Reference) (8) But God, who is rich in mercy, for his great love wherewith he loved us,

(8) Now from this follows another member of the comparison declaring our excellency, that is, that by the power of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by various and different means he emphasises this, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument, which also is the free gift of God: and the end is God's glory.

(Eph 2:5) Euen when we were dead by sinnes, hath quickened vs together in Christ, by whose grace ye are saued,

(Eph 2:6) And hath raysed vs vp together, and made vs sit together in the heauenly places in Christ Iesus,

(Notes Reference) And hath raised [us] up (g) together, and made [us] sit together in heavenly [places] in Christ Jesus:

(g) That is, as he adds afterwards, in Christ, for as yet this is not fulfilled in us, but only in our head by whose Spirit we have begun to die to sin, and live to God, until that work is fully brought to an end. And yet the hope is certain, for we are as sure of that which we look for, as we are of that which we have already received.

(Eph 2:7) That he might shewe in the ages to come the exceeding riches of his grace, through his kindnesse toward vs in Christ Iesus.

(Eph 2:8) For by grace are ye saued through faith, and that not of your selues: it is the gift of God,

(Notes Reference) For by (h) grace are ye saved through faith; and that not of yourselves: [it is] the gift of God:

(h) So then, grace, that is to say, the gift of God, and faith, stand with one another, to which two it is contrary to be saved by ourselves, or by our works. Therefore, what do those mean who would join together things of such contrary natures?

(Eph 2:9) Not of workes, least any man should boast himselfe.

(Notes Reference) (9) Not of works, lest any man should boast.

(9) He specifically and completely takes away from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.

(Eph 2:10) For we are his workemanship created in Christ Iesus vnto good workes, which God hath ordeined, that we should walke in them.

(Notes Reference) For we are (i) his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them.

(i) He speaks here of grace, and not of nature: therefore if the works are ever so good, see what they are, and know that they are that way because of grace.

(Eph 2:11) Wherefore remember that ye being in time past Gentiles in the flesh, and called vncircumcision of them, which are called circumcision in the flesh, made with hands,

(Notes Reference) (10) Wherefore remember, that ye [being] in time past Gentiles in the flesh, who are (k) called Uncircumcision by that which is (l) called the Circumcision in the flesh made by hands;

(10) Applying the former doctrine to the Gentiles, he shows that they were not only as the Jews by nature, but also after a special manner, strangers and without God. Therefore they ought so much the more remember that same so great a benefit of God.

(k) You were called in no other state than as Gentiles, so that all the world might witness your uncleanness.

(l) Of the Jews who were known by you by the mark of circumcision, the mark of the covenant.

(Eph 2:12) That ye were, I say, at that time without Christ, and were alients from the common wealth of Israel, and were strangers from the couenants of promise, and had no hope, and were without God in the world.

(Notes Reference) That at that time ye were (m) without Christ, being (n) aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

(m) He begins first with Christ, who was the end of all the promises.

(n) You had no right or title to the commonwealth of Israel.

(Eph 2:13) But nowe in Christ Iesus, ye which once were farre off, are made neere by the blood of Christ.

(Notes Reference) (11) But now in Christ Jesus ye who sometimes were far off are made nigh by the blood of Christ.

(11) Christ is the only bond of the Jews and Gentiles, by whom they are reconciled to God.

(Eph 2:14) For he is our peace, which hath made of both one, and hath broken the stoppe of the partition wall,

(Notes Reference) (12) For he is our peace, who hath made both one, and hath broken down the middle wall of partition [between us];

(12) As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joins them both together, both in himself, and between themselves, and to God. From which it follows, that whoever permanently establishes the ceremonies of the Law, makes the grace of Christ void and of no effect.

(Eph 2:15) In abrogating through his flesh the hatred, that is, the Lawe of commandements which standeth in ordinances, for to make of twaine one newe man in himselfe, so making peace,

(Eph 2:16) And that he might reconcile both vnto God in one body by his crosse, and slay hatred thereby,

(Notes Reference) And that he might reconcile both unto God in (o) one body by the cross, having (p) slain the enmity thereby:

(o) He alludes to the sacrifices of the Law, which represented that true and only sacrifice.

(p) For he destroyed death by death, and fastened it as it were to the cross.

(Eph 2:17) And came, and preached peace to you which were afarre off, and to them that were neere.

(Notes Reference) (13) And came and preached peace to you which were afar off, and to them that were nigh.

(13) The preaching of the Gospel is an effectual instrument of this grace, common to the Jews as well as to the Gentiles.

(Eph 2:18) For through him we both haue an entrance vnto the Father by one Spirit.

(Notes Reference) For (q) through him we both have access by one Spirit unto the Father.

(q) Christ is the gate as it were, by whom we come to the Father, and the Holy Spirit is as it were, our guiding man who leads us.

(Eph 2:19) Nowe therefore ye are no more strangers and forreiners: but citizens with the Saintes, and of the houshold of God,

(Notes Reference) (14) Now therefore ye are no more strangers and foreigners, but fellowcitizens with the saints, and of the household of God;

(14) The conclusion: the Gentiles are taken into the fellowship of salvation, and he describes the excellency of the Church, calling it the city and house of God.

(Eph 2:20) And are built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone,

(Notes Reference) (15) And are built upon the foundation of the apostles and prophets, Jesus Christ himself being the (r) chief corner [stone];

(15) The Lord committed the doctrine of salvation, first to the prophets, and then to the apostles, the end of which, and matter as it were and substance, is Christ. Therefore that is indeed the true and universal Church which is built upon Christ by the prophets and apostles, as a spiritual temple consecrated to God.

(r) That is the corner stone of the building, for the foundations are as it were corner stone of the building.

(Eph 2:21) In whom all the building coupled together, groweth vnto an holy Temple in the Lord.

(Notes Reference) In whom all the building (s) fitly framed together groweth unto an holy temple in the Lord:

(s) So that God is the workman not only of the foundation, but also of the whole building.

(Eph 2:22) In whom ye also are built together to be the habitation of God by the Spirit.