Read Scripture In A Year: October 7

(1Ch 23:1) So when Dauid was olde and full of dayes, he made Salomon his sonne King ouer Israel.

(1Ch 23:2) And hee gathered together all the princes of Israel with the Priestes and the Leuites.

(1Ch 23:3) And the Leuites were numbred from ye age of thirtie yeere and aboue, and their nomber according to their summe was eight and thirtie thousand men.

(1Ch 23:4) Of these foure and twentie thousande were set to aduance the worke of the house of the Lord, and sixe thousand were ouerseers and iudges.

(1Ch 23:5) And foure thousand were porters, and foure thousande praised the Lord with instruments which he made to praise the Lord.

(1Ch 23:6) So Dauid deuided offices vnto them, to wit, to the sonnes of Leui, to Gershon, Kohath, and Merari.

(1Ch 23:7) Of the Gershonites were Laadan and Shimei.

(1Ch 23:8) The sonnes of Laadan, the chiefe was Iehiel, and Zetham and Ioel, three.

(1Ch 23:9) The Sonnes of Shimei, Shelomith, and Haziel, and Haram, three: these were the chiefe fathers of Laadan.

(1Ch 23:10) Also the sonnes of Shimei were Iahath, Zina, Ieush, and Beriah: these foure were ye sonnes of Shimei.

(1Ch 23:11) And Iahath was the chiefe, and Zizah the seconde, but Ieush and Beriah had not many sonnes: therfore they were in the families of their father, counted but as one.

(1Ch 23:12) The sonnes of Kohath were Amram, Izhar, Hebron aud Vzziel, foure.

(1Ch 23:13) The sonnes of Amram, Aaron and Moses: and Aaron was separated to sanctifie the most holy place, hee and his sonnes for euer to burne incense before the Lord, to minister to him, and to blesse in his Name for euer.

(Notes Reference) The sons of Amram; Aaron and Moses: and Aaron was separated, that he should (a) sanctify the most holy things, he and his sons for ever, to burn incense before the LORD, to minister unto him, and to bless in his name for ever.

(a) That is, to serve in the most holy place, and to consecrate the holy things.

(1Ch 23:14) Moses also the man of God, and his children were named with the tribe of Leui.

(Notes Reference) Now [concerning] Moses the man of God, his sons were named of the (b) tribe of Levi.

(b) They were but of the order of the Levites and not of the priests as Aaron's sons.

(1Ch 23:15) The sonnes of Moses were Gershom, and Eliezer,

(1Ch 23:16) Of the sonnes of Gershom was Shebuel the chiefe.

(1Ch 23:17) And the sonne of Eliezer was Rehabiah the chiefe: for Eliezer had none other sonnes: but the sonnes of Rehabiah were very many.

(Notes Reference) And the sons of Eliezer [were], Rehabiah the (c) chief. And Eliezer had none other sons; but the sons of Rehabiah were very many.

(1Ch 23:18) The sone of Izhar was Shelomith ye chiefe.

(1Ch 23:19) The sonnes of Hebron were Ieriah the first, Amariah the second, Iahaziel the third, and Iekamiam the fourth.

(1Ch 23:20) The sones of Vzziel were Michah the first, and Isshiah the second.

(1Ch 23:21) The sonnes of Merari were Mahli and Mushi. The sonnes of Mahli, Eleazar and Kish.

(1Ch 23:22) And Eleazar dyed, and had no sonnes, but daughters, and their brethren the sonnes of Kish tooke them.

(Notes Reference) And Eleazar died, and had no sons, but daughters: and their (d) brethren the sons of Kish took them.

(d) Meaning their cousins.

(1Ch 23:23) The sonnes of Mushi were Mahli, and Eder, and Ierimoth, three.

(1Ch 23:24) These were the sonnes of Leui according to the house of their fathers, euen the chiefe fathers according to their offices, according to the nomber of names and their summe that did the worke for the seruice of the house of the Lord from the age of twentie yeeres and aboue.

(Notes Reference) These [were] the sons of Levi after the house of their fathers; [even] the chief of the fathers, as they were counted by number of names by their polls, that did the work for the service of the house of the LORD, from the age of (e) twenty years and upward.

(e) David chose the Levites twice, first at the age of thirty as in (1Ch 23:3) and again afterward at twenty as the office required: at the beginning they had no charge in the temple before they were twenty-five years old, and had none after fifty, (Num 4:3).

(1Ch 23:25) For Dauid sayde, The Lord God of Israel hath giuen rest vnto his people, that they may dwell in Ierusalem for euer.

(1Ch 23:26) And also the Leuites shall no more beare the Tabernacle and al the vessels for the seruice thereof.

(1Ch 23:27) Therefore according to the last wordes of Dauid, the Leuites were nombred from twentie yeere and aboue,

(1Ch 23:28) And their office was vnder the hand of the sonnes of Aaron, for the seruice of the house of the Lord in the courtes, and chambers, and in the purifiyng of all holy thinges, and in the worke of the seruice of the house of God,

(Notes Reference) Because their office [was] to wait on the sons of Aaron for the service of the house of the LORD, in the courts, and in the chambers, and in the (f) purifying of all holy things, and the work of the service of the house of God;

(f) In washing and cleansing all the holy vessels.

(1Ch 23:29) Both for the shewbread, and for the fine floure, for the meate offring, and for the vnleauened cakes, and for the fryed things, and for that which was rosted, and for all measures and cise,

(1Ch 23:30) And for to stand euery morning, to giue thanks and praise to the Lord, and likewise at euen,

(1Ch 23:31) And to offer all burnt offrings vnto the Lord, in the Sabbaths, in the moneths, and at the appointed times, according to the nomber and according to their custome continually before the Lord,

(1Ch 23:32) And that they should keepe the charge of the Tabernacle of the Congregation, and the charge of ye holy place, and the charge of ye sonnes of Aaron their brethren in the seruice of ye house of the Lord.

Passage 2: Ezekiel 33

(Eze 33:1) Again, the woorde of the Lord came vnto me, saying,

(Eze 33:2) Sonne of man, speake to the children of thy people, and say vnto them, When I bring the sworde vpon a lande, if the people of the lande take a man from among them, and make him their watchman,

(Notes Reference) Son of man, speak to the children of thy people, and say to them, When I bring the sword upon a land, if the people of the land take a man of their territory, and set him for their (a) watchman:

(a) He shows that the people ought to continually have governors and teachers who may have a care over them, and to warn them ever of the dangers which are at hand.

(Eze 33:3) If when hee seeth the sworde come vpon ye land, he blow the trumpet, and warne the people,

(Eze 33:4) Then hee that heareth the sounde of the trumpet, and will not bee warned, if the sworde come, and take him away, his blood shall be vpon his owne head.

(Eze 33:5) For he heard the sound of the trumpet, and woulde not bee admonished: therefore his blood shall be vpon him: but he that receiueth warning, shall saue his life.

(Eze 33:6) But if the watchman see the sworde come, and blowe not the trumpet, and the people be not warned: if the sworde come, and take any person from among them, he is taken away for his iniquitie, but his blood will I require at the watchmans hande.

(Notes Reference) But if the watchman shall see the sword come, and blow not the trumpet, and the people be not warned; if the sword shall come, and take [any] person from among them, he is taken away in his (b) iniquity; but his blood will I require at the watchman's hand.

(b) Signifying that the wicked will not escape punishment though the watchman is negligent: but if the watchman blows the trumpet, and then he will not obey, he will deserve double punishment.

(Eze 33:7) So thou, O sonne of man, I haue made thee a watchman vnto the house of Israel: therefore thou shalt heare the woorde at my mouth, and admonish them from me.

(Notes Reference) So thou, O son of man, I have set thee a watchman to the house of Israel; therefore thou shalt hear the word at my (c) mouth, and warn them from me.

(Eze 33:8) When I shall say vnto the wicked, O wicked man, thou shalt die the death, if thou doest not speake, and admonish the wicked of his way, that wicked man shall die for his iniquitie, but his blood will I require at thine hand.

(Notes Reference) When I say to the wicked, O wicked [man], thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked [man] shall die in his iniquity; but his blood will I (d) require at thy hand.

(d) The watchman must answer for the blood of all that perish through his negligence.

(Eze 33:9) Neuerthelesse, If thou warne the wicked of his way, to turne from it, if he doe not turne from his way, he shall die for his iniquitie, but thou hast deliuered thy soule.

(Eze 33:10) Therefore, O thou sonne of man, speake vnto the house of Israel, Thus yee speake and say, If our transgressions and our sinnes bee vpon vs, and we are consumed because of them, howe should we then liue?

(Notes Reference) Therefore, O thou son of man, speak to the house of Israel; Thus ye speak, saying, If our transgressions and our sins [are] upon us, and we pine away in them, (e) how should we then live?

(e) Thus the wicked when they hear God's judgments for their sins, despair of his mercies and murmur.

(Eze 33:11) Say vnto them, As I liue, sayeth the Lord God, I desire not the death of the wicked, but that the wicked turne from his way and liue: turne you, turne you from your euill waies, for why will ye die, O ye house of Israel?

(Notes Reference) Say to them, [As] I live, saith the Lord GOD, (f) I have no pleasure in the death of the wicked; but that the wicked should turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die, O house of Israel?

(f) See Eze 18:23

(Eze 33:12) Therefore thou sonne of man, saye vnto the children of thy people, The righteousnesse of the righteous shall not deliuer him in the day of his transgression, nor the wickednesse of the wicked shall cause him to fall therein, in the day that he returneth from his wickednesse, neither shall the righteous liue for his righteousnesse in the day that he sinneth.

(Notes Reference) Therefore, thou son of man, say to the children of thy people, The (g) righteousness of the righteous shall not deliver him in the day of his transgression: as for the wickedness of the wicked, he shall not fall by it in the day that he turneth from his wickedness; neither shall the righteous be able to live for his [righteousness] in the day that he sinneth.

(g) Read of this righteousness, (Eze 18:21, Eze 18:24).

(Eze 33:13) When I shall say vnto the righteous, that he shall surely liue, if he trust to his owne righteousnes, and commit iniquitie, all his righteousnes shall be no more remembred, but for his iniquitie that he hath committed, he shall die for the same.

(Eze 33:14) Againe when I shall say vnto the wicked, thou shalt die the death, if he turne from his sinne, and doe that which is lawfull and right,

(Notes Reference) Again, when I say to the wicked, Thou shalt surely die; if he shall turn from his sin, and do that which is lawful and (h) right;

(h) By this he condemns them all of hypocrisy, who pretend to forsake wickedness and yet do not declare themselves such by their fruits, that is, in obeying God's commandments and by godly life.

(Eze 33:15) To wit, if the wicked restore the pledge, and giue againe that he had robbed, and walke in the statutes of life, without committing iniquitie, he shall surely liue, and not die.

(Eze 33:16) None of his sinnes that he hath comitted, shall be mentioned vnto him: because he hath done that, which is lawful, and right, he shall surely liue.

(Eze 33:17) Yet the children of thy people say, The way of the Lord is not equall: but their owne way is vnequall.

(Eze 33:18) When the righteous turneth from his righteousnesse, and committeth iniquitie, he shall euen die thereby.

(Eze 33:19) But if the wicked returne from his wickednesse, and doe that which is lawfull and right, hee shall liue thereby.

(Eze 33:20) Yet yee say, The way of the Lord is not equall. O ye house of Israel, I will iudge you euery one after his waies.

(Eze 33:21) Also in the twelfth yere of our captiuitie, in the tenth moneth, and in the fift day of the moneth, one that had escaped out of Ierusalem, came vnto me, and said, The citie is smitten.

(Notes Reference) And it came to pass in the twelfth year of our (i) captivity, in the tenth [month], in the fifth [day] of the month, [that] one that had escaped out of Jerusalem came to me, saying, The city is smitten.

(i) When the prophet was led away captive with Jeconiah.

(Eze 33:22) Now the hand of the Lord had bene vpon me in ye euening afore hee that had escaped, came, and had opened my mouth vntill he came to me in the morning: and when hee had opened my mouth, I was no more dumme.

(Notes Reference) Now the (k) hand of the LORD was upon me in the evening, before he that had escaped came; and had opened my mouth, until he came to me in the morning; and my (l) mouth was opened, and I was no more dumb.

(k) I was endued with the Spirit of prophecy, (Eze 3:22).

(l) By which is signified that the ministers of God cannot give them courage and open their mouths, (Eze 24:27, Eze 29:21; Eph 6:19).

(Eze 33:23) Againe the worde of the Lord came vnto me, and saide,

(Eze 33:24) Sonne of man, these that dwel in the desolate places of the land of Israel, talke and say, Abraham was but one, and hee possessed the lande: but we are many, therefore the lande shall be giuen vs in possession.

(Notes Reference) Son of man, they that inhabit those wastes of the land of Israel speak, saying, (m) Abraham was one, and he inherited the land: but we [are] many; the land is given to us for inheritance.

(m) Thus the wicked think themselves more worthy to enjoy God's promises than the saints of God, to whom they were made: and would bind God to be subject to them, though they would not be bound to him.

(Eze 33:25) Wherefore say vnto them, Thus saieth the Lord God, Ye eate with the blood, and lift vp your eyes towarde your idoles, and sheade blood: should ye then possesse the land?

(Notes Reference) Wherefore say to them, Thus saith the Lord GOD; Ye eat with the (n) blood, and lift up your eyes toward your idols, and shed blood: and shall ye possess the land?

(n) Contrary to the law, (Lev 17:14).

(Eze 33:26) Ye leane vpon your swordes: ye worke abomination, and yee defile euery one his neighbours wife: should ye then possesse the land?

(Notes Reference) Ye stand upon your (o) sword, ye work abomination, and ye defile every one his neighbour's wife: and shall ye possess the land?

(o) As they that are ready still to shed blood.

(Eze 33:27) Say thus vnto them, Thus saieth the Lord God, As I liue, so surely they that are in the desolate places, shall fall by the sword: and him that is in the open field, will I giue vnto the beasts to be deuoured: and they that be in the forts and in the caues, shall die of the pestilence.

(Eze 33:28) For I will lay the land desolate and waste, and the pompe of her strength shall cease: and the moutaines of Israel shalbe desolate, and none shall passe through.

(Eze 33:29) Then shall they know that I am the Lord, when I haue laid ye land desolate and wast, because of al their abominations, that they haue committed.

(Eze 33:30) Also thou sonne of man, the children of thy people that talke of thee by the wals and in the dores of houses, and speake one to another, euery one to his brother, saying, Come, I pray you, and heare what is the word that commeth from the Lord.

(Notes Reference) Also, thou son of man, the children of thy people still are (p) talking against thee by the walls and in the doors of the houses, and speak one to another, every one to his brother, saying, Come, I pray you, and hear what is the word that cometh forth from the LORD.

(p) In derision.

(Eze 33:31) For they come vnto thee, as the people vseth to come: and my people sit before thee, and heare thy wordes, but they will not doe them: for with their mouthes they make iestes, and their heart goeth after their couetousnesse.

(Notes Reference) And they come to thee as the people come, and they sit before thee [as] my people, and they hear thy words, but they will not do them: for with their mouth they (q) show much love, [but] their heart goeth after their covetousness.

(q) This declares that we ought to hear God's word with such zeal and affection that we should in all points obey it, else we abuse the word to our own condemnation and make of its ministers as though they were jesters to serve men's foolish fantasies.

(Eze 33:32) And loe, thou art vnto them, as a iesting song of one that hath a pleasant voyce, and can sing well: for they heare thy woordes, but they doe them not.

(Eze 33:33) And when this commeth to passe (for loe, it will come) then shall they know, that a Prophet hath bene among them.

Passage 3: Ephesians 5-6

(Eph 5:1) Bee yee therefore followers of God, as deare children,

(Eph 5:2) And walke in loue, euen as Christ hath loued vs, and hath giuen himselfe for vs, to be an offering and a sacrifice of a sweete smellling sauour to God.

(Eph 5:3) But fornication, and all vncleannesse, or couetousnesse, let it not be once named among you, as it becommeth Saintes,

(Notes Reference) (1) But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

(1) Now he comes to another type of affections, which is in that part of the mind which men call covetous or desirous: and he reprehends fornication, covetousness, and jesting very sharply.

(Eph 5:4) Neither filthinesse, neither foolish talking, neither iesting, which are things not comely, but rather giuing of thankes.

(Notes Reference) Neither filthiness, nor foolish talking, nor (a) jesting, which are not convenient: but rather giving of thanks.

(a) Jests which men cast at one another: that no lightness is seen, nor evil example given, nor any offence made by evil words or backbiting.

(Eph 5:5) For this ye know, that no whoremonger, neither vncleane person, nor couetous person, which is an idolater, hath any inheritance in the kingdome of Christ, and of God.

(Notes Reference) (2) For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an (b) idolater, hath any inheritance in the kingdom of Christ and of God.

(2) Because these sins are such that the most part of men do not consider them to be sins, he awakes the godly to the end that they should so much the more take heed to guard themselves from these sins as from most harmful plagues.

(b) A bondslave to idolatry, for the covetous man thinks that his life consists in his goods.

(Eph 5:6) Let no man deceiue you with vaine wordes: for, for such thinges commeth the wrath of God vpon the children of disobedience.

(Eph 5:7) Be not therefore companions with them.

(Notes Reference) (3) Be not ye therefore partakers with them.

(3) Because we are most ready to follow evil examples, therefore the apostle warns the godly to always remember that the others are but as it were darkness, and that they themselves are as it were light. And therefore the others commit all evils (as men are accustomed to do in the dark), but they ought not to follow their examples, but rather (as the property of the light is) reprove their darkness, and to walk in such a way (having Christ that true light going before them) as it becomes wise men.

(Eph 5:8) For ye were once darkenesse, but are nowe light in the Lord: walke as children of light,

(Notes Reference) For ye were sometimes darkness, but now [are ye] (c) light in the Lord: walk as children of light:

(c) The faithful are called light, both because they have the true light in them which enlightens them, and also because they give light to others, insomuch that their honest conversation reproves the life of wicked men.

(Eph 5:9) (For the fruit of the Spirit is in al goodnes, and righteousnes, and trueth)

(Notes Reference) (For the fruit of the (d) Spirit [is] in all goodness and righteousness and truth;)

(d) By whose power we are made light in the Lord.

(Eph 5:10) Approuing that which is pleasing to the Lord.

(Eph 5:11) And haue no fellowship with ye vnfruitfull works of darknes, but euen reproue them rather.

(Notes Reference) And have no fellowship with the unfruitful works of darkness, but rather (e) reprove [them].

(e) Make them open to all the world, by your good life.

(Eph 5:12) For it is shame euen to speake of the things which are done of them in secret.

(Eph 5:13) But all thinges when they are reproued of the light, are manifest: for it is light that maketh all things manifest.

(Eph 5:14) Wherefore hee sayeth, Awake thou that sleepest, and stande vp from the deade, and Christ shall giue thee light.

(Notes Reference) Wherefore (f) he saith, Awake thou that sleepest, and arise from the (g) dead, and Christ shall give thee light.

(f) The scripture, or God in the scripture.

(g) He speaks of the death of sin.

(Eph 5:15) Take heede therefore that yee walke circumspectly, not as fooles, but as wise,

(Notes Reference) (4) See then that ye walk circumspectly, not as fools, but as wise,

(4) The worse and more corrupt that the manners of this world are, the more watchful we ought to be in every situation, and give regard to nothing but the will of God.

(Eph 5:16) Redeeming ye season: for ye daies are euill.

(Notes Reference) (h) Redeeming the time, because the (i) days are evil.

(h) This is a metaphor taken from the merchants: who prefer the least profit that may be before any of their pleasures.

(i) The times are troublesome and severe.

(Eph 5:17) Wherefore, be ye not vnwise, but vnderstand what the will of the Lord is.

(Eph 5:18) And be not drunke with wine, wherein is excesse: but be fulfilled with the Spirit,

(Notes Reference) (5) And be not drunk with wine, wherein is (k) excess; but be filled with the Spirit;

(5) He sets the sober and holy assemblies of the faithful against the immoral banquets of the unfaithful, in which the praises of the only Lord must ring, whether it is it in prosperity or diversity.

(k) Every type of disorder, together with every manner of filthiness and shamefulness.

(Eph 5:19) Speaking vnto your selues in psalmes, and hymnes, and spirituall songs, singing, and making melodie to the Lord in your hearts,

(Notes Reference) Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your (l) heart to the Lord;

(l) With an earnest affection of the heart, and not with the tongue only.

(Eph 5:20) Giuing thankes alwaies for all thinges vnto God euen the Father, in the Name of our Lord Iesus Christ,

(Eph 5:21) Submitting your selues one to another in the feare of God.

(Notes Reference) (6) Submitting yourselves one to another in the fear of God.

(6) A short repetition of the end to which all things ought to be referred, to serve one another for God's sake.

(Eph 5:22) Wiues, submit your selues vnto your husbands, as vnto the Lord.

(Notes Reference) (7) Wives, submit yourselves unto your own husbands, (8) as unto the Lord.

(7) Now he descends to a family, dividing orderly all the parts of a family. And he says that the duty of wives consists in this, to be obedient to their husbands. (8) The first argument, for they cannot be disobedient to their husbands except by also resisting God, who is the author of this subjection.

(Eph 5:23) For the husband is the wiues head, euen as Christ is the head of the Church, and the same is the sauiour of his body.

(Notes Reference) (9) For the husband is the head of the wife, even as Christ is the head of the church: (10) and he is the saviour of the body.

(9) A declaration of the former saying: because God has made the man head of the woman in marriage, as Christ is the head of the Church.

(10) Another argument: because the good estate of the wife depends on the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church depends on Christ, although to a far greater degree.

(Eph 5:24) Therfore as the Church is in subiection to Christ, euen so let the wiues be to their husbands in euery thing.

(Notes Reference) (11) Therefore as the church is subject unto Christ, so [let] the wives [be] to their own husbands in every thing.

(11) The conclusion of the wives' duties towards their husbands.

(Eph 5:25) Husbands, loue your wiues, euen as Christ loued the Church, and gaue himselfe for it,

(Notes Reference) (12) Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

(12) The husbands duty towards their wives is to love them as themselves, of which love the love of Christ towards his Church is a graphic image.

(Eph 5:26) That hee might sanctifie it, and clense it by the washing of water through the worde,

(Notes Reference) (13) That he might (m) sanctify and cleanse it with the washing of water by the (n) word,

(13) Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.

(m) Make it holy.

(n) Through the promise of free justification and sanctification in Christ, received by faith.

(Eph 5:27) That hee might make it vnto him selfe a glorious Church, not hauing spot or wrinkle, or any such thing: but that it shoulde bee holy and without blame.

(Notes Reference) That he might present it to himself a glorious church, (o) not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

(o) The Church as it is considered in itself, will not be without wrinkle, before it come to the mark it aims at: for while it is in this life, it runs in a race. But if it is considered in Christ, it is clean and without wrinkle.

(Eph 5:28) So ought men to loue their wiues, as their owne bodies: he that loueth his wife, loueth him selfe.

(Notes Reference) (14) So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

(14) Another argument: every man loves himself, even by nature: therefore he strives against nature that does not love his wife. He proves the conclusion, first by the mystical knitting of Christ and the Church together, and then by the ordinance of God, who says that man and wife are as one, that is, not to be divided.

(Eph 5:29) For no man euer yet hated his owne flesh, but nourisheth and cherisheth it, euen as the Lord doeth the Church.

(Notes Reference) For no man ever yet hated his (p) own flesh; but nourisheth and cherisheth it, even as the Lord the church:

(p) His own body.

(Eph 5:30) For we are members of his bodie, of his flesh, and of his bones.

(Notes Reference) For we are members of his body, (q) of his flesh, and of his bones.

(q) He alludes to the making of the woman, which signifies our union with Christ, which is accomplished by faith, but is signified in the ordinance of the Lord's supper.

(Eph 5:31) For this cause shall a man leaue father and mother, and shall cleaue to his wife, and they twaine shalbe one flesh.

(Notes Reference) For this cause shall a man leave his father and mother, and shall (r) be joined unto his wife, and they two shall be one flesh.

(r) See Mat 19:5

(Eph 5:32) This is a great secrete, but I speake concerning Christ, and concerning the Church.

(Notes Reference) (15) This is a great mystery: but I speak concerning Christ and the church.

(15) That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.

(Eph 5:33) Therefore euery one of you, doe ye so: let euery one loue his wife, euen as himselfe, and let the wife see that shee feare her husband.

(Notes Reference) (16) Nevertheless let every one of you in particular so love his wife even as himself; and the wife [see] that she reverence [her] husband.

(16) The conclusion both of the husband's duty toward his wife, and of the wife's toward her husband.

(Eph 6:1) Children, obey your parents in the Lord: for this is right.

(Notes Reference) Children, (1) obey your parents (2) in the (a) Lord: (3) for this is right.

(1) He comes to another part of a family, and shows that the duty of the children toward their parents consists in obedience to them. (2) The first argument: because God has so appointed. And upon this it follows also that children are obligated to obey their parents, that they may not swerve from the true worship of God.

(a) For the Lord is author of all fatherhood, and therefore we must yield such obedience as he will have us. (3) The second argument: because this obedience is most just.

(Eph 6:2) Honour thy father and mother (which is the first commandement with promise)

(Notes Reference) (4) Honour thy father and mother; (5) (which is the first commandment with (b) promise;)

(4) A proof of the first argument. (5) The third argument taken of the profit that ensues from it: because the Lord gave this commandment among all the rest a special blessing.

(b) With a special promise: for otherwise the second commandment has a promise of mercy to a thousand generations, but that promise is general.

(Eph 6:3) That it may be well with thee, and that thou mayst liue long on earth.

(Eph 6:4) And ye, fathers, prouoke not your children to wrath: but bring them vp in instruction and information of the Lord.

(Notes Reference) (6) And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and (c) admonition of the Lord.

(6) It is the duty of fathers to use their fatherly authority moderately and to God's glory.

(Eph 6:5) Seruants, be obedient vnto them that are your masters, according to the flesh, with feare and trembling in singlenesse of your hearts as vnto Christ,

(Notes Reference) (7) Servants, be obedient to them that are [your] masters (8) according to the flesh, with (d) fear and trembling, in singleness of your heart, as unto Christ;

(7) Now he descends to the third part of a family, that is, to the duty both of the masters and of the servants. And he shows that the duty of servants consists in a hearty love and reverence for their masters. (8) He moderates the sharpness of service, in that they are spiritually free even though they are servants, and yet that spiritual freedom does not take away physical service: insomuch that they cannot be Christ's, unless they serve their masters willingly and faithfully, as much as they may with clear conscience.

(d) With careful reverence: for slavish fear is not allowable, much less in Christian servants.

(Eph 6:6) Not with seruice to the eye, as men pleasers, but as the seruants of Christ, doing the will of God from the heart,

(Notes Reference) Not with eyeservice, as menpleasers; but as the servants of Christ, (9) doing the will of God from the heart;

(9) To cut off occasion of all pretences, he teaches us that it is God's will that some are either born or made servants, and therefore they must respect God's will although their service is ever so hard.

(Eph 6:7) With good will, seruing the Lord, and not men.

(Notes Reference) With good will doing service, as to the (e) Lord, and not to men:

(e) Being moved with a reverence for God, as though you served God himself.

(Eph 6:8) And knowe ye that whatsoeuer good thing any man doeth, that same shall he receiue of the Lord, whether he be bond or free.

(Notes Reference) (10) Knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether [he be] bond or free.

(10) Although they serve unkind and cruel masters, yet the obedience of servants is no less acceptable to God, than the obedience of those that are free.

(Eph 6:9) And ye masters, doe the same things vnto them, putting away threatning: and know that euen your master also is in heauen, neither is there respect of person with him.

(Notes Reference) (11) And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there (f) respect of persons with him.

(11) It is the duty of masters to use the authority that they have over their servants, modestly and in a holy manner, seeing that they in another respect have a common master who is in heaven, who will judge both the servant and the free.

(f) Either of freedom or bondage.

(Eph 6:10) Finally, my brethren, be strong in the Lord, and in the power of his might.

(Notes Reference) (12) Finally, my brethren, be strong in the Lord, and in the power of his might.

(12) He concludes the other part of this epistle with a grave exhortation, that all are ready and fight constantly, trusting in spiritual weapons, until their enemies are completely put to flight. And first of all he warns us to take up the armour of God, for with it alone may our enemy be dispatched.

(Eph 6:11) Put on the whole armour of God, that ye may be able to stand against the assaultes of the deuil.

(Eph 6:12) For we wrestle not against flesh and blood, but against principalities, against powers, and against the worldly gouernours, the princes of the darkenesse of this worlde, against spirituall wickednesses, which are in ye hie places.

(Notes Reference) (13) For we wrestle not against flesh and (g) blood, but against (h) principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high [places].

(13) Secondly, he declares that our chiefest and mightiest enemies are invisible, so that we may not think that our chiefest conflict is with men.

(g) Against men, who are of a frail and brittle nature, against whom are set spiritual wiles, a thousand times more mighty than the flesh.

(h) He gives these names to the evil angels, by reason of the effects which they work: not that they are able to do the same in and of themselves, but because God gives them permission.

(Eph 6:13) For this cause take vnto you the whole armour of God, that ye may be able to resist in the euill day, and hauing finished all things, stand fast.

(Notes Reference) (14) Wherefore take unto you the whole armour of God, that ye may be able to withstand in the (i) evil day, and having done all, to stand.

(14) He shows that these enemies are put to flight only with the armour of God, that is, with uprightness of conscience, a godly and holy life, knowledge of the Gospel, faith, and to be short, with the word of God. And that daily earnest prayer must be made for the health of the Church, and especially for the steadfast faithfulness of the true, godly, and valiant ministers of the word.

(i) See (Eph 5:16).

(Eph 6:14) Stand therefore, and your loynes girded about with veritie, and hauing on the brest plate of righteousnesse,

(Eph 6:15) And your feete shod with the preparation of the Gospel of peace.

(Notes Reference) And your feet shod with the (k) preparation of the gospel of peace;

(k) The preparation of the Gospel may be as it were shoes to you: and it is very fitly called the Gospel of peace, because, seeing we have to go to God through most dangerous ranks of enemies, this may encourage us to go on bravely, in that you know by the doctrine of the Gospel, that we are travelling to God who is at peace with us.

(Eph 6:16) Aboue all, take the shielde of faith, wherewith ye may quench all the fierie dartes of the wicked,

(Eph 6:17) And take the helmet of saluation, and the sword of the Spirit, which is the worde of God.

(Eph 6:18) And pray alwayes with all maner prayer and supplication in the Spirit: and watch thereunto with all perseuerance and supplication for al Saints,

(Notes Reference) Praying always with all prayer and supplication in the (l) Spirit, and watching thereunto with all perseverance and supplication for all saints;

(l) That holy prayers may proceed from the Holy Spirit.

(Eph 6:19) And for me, that vtterance may be giuen vnto me, that I may open my mouth boldly to publish the secret of the Gospel,

(Eph 6:20) Whereof I am the ambassadour in bonds, that therein I may speake boldely, as I ought to speake.

(Eph 6:21) But that ye may also know mine affaires, and what I doe, Tychicus my deare brother and faithfull minister in the Lord, shall shewe you of all things,

(Notes Reference) (15) But that ye also may know my affairs, [and] how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things:

(15) A familiar and very amiable declaration of his state, together with a solemn prayer, with which Paul is accustomed to end his epistles.

(Eph 6:22) Whom I haue sent vnto you for the same purpose, that ye might knowe mine affaires, and that he might comfort your hearts.

(Eph 6:23) Peace be with the brethren, and loue with faith from God the Father, and from the Lord Iesus Christ.

(Eph 6:24) Grace be with all them which loue our Lord Iesus Christ, to their immortalitie, Amen. [Written from Rome vnto the Ephesians, and sent by Tychicus.]

(Notes Reference) Grace [be] with all them that love our Lord Jesus Christ (m) in sincerity. Amen. "[To [the] Ephesians written from Rome, by Tychicus.]"

(m) Or to immortality, to life everlasting.