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Passage 1: 1 Chronicles 24-25

(1Ch 24:1) These are also the diuisions of the sonnes of Aaron: The sonnes of Aaron were Nadab, and Abihu, Eleazar, and Ithamar.

(1Ch 24:2) But Nadab and Abihu died before their father, and had no children: therefore Eleazar and Ithamar executed the Priestes office.

(Notes Reference) But Nadab and Abihu died (a) before their father, and had no children: therefore Eleazar and Ithamar executed the priest's office.

(a) While their father yet lived.

(1Ch 24:3) And Dauid distributed them, euen Zadok of the sonnes of Eleazar, and Ahimelech of the sonnes of Ithamar according to their offices in their ministration.

(1Ch 24:4) And there were found more of the sonnes of Eleazar by the number of men, then of the sonnes of Ithamar. and they deuided them, to wit, among the sonnes of Eleazar, sixteene heads, according to the houshould of their fathers, and among ye sonnes of Ithamar, according to the housholde of their fathers, eight.

(1Ch 24:5) Thus they distributed them by lot the one from the other, and so the rulers of the Sanctuarie and the rulers of the house of God were of the sonnes of Eleazar and of the sonnes of Ithamar.

(1Ch 24:6) And Shemaiah the sonne of Nethaneel the scribe of the Leuites, wrote them before ye King and the princes, and Zadok the Priest, and Ahimelech the sonne of Abiathar, and before ye chiefe fathers of the Priests and of the Leuites, one familie being reserued for Eleazar, and another reserued for Ithamar.

(1Ch 24:7) And the first lot fell to Iehoiarib, and the second to Iedaiah,

(Notes Reference) Now the first (b) lot came forth to Jehoiarib, the second to Jedaiah,

(b) This lot was ordained to take away all occasion of envy or grudging of one against another.

(1Ch 24:8) The third to Harim, the fourth to Seorim,

(1Ch 24:9) The fifth to Malchiiah, the sixt to Miiamin,

(1Ch 24:10) The seuenth to Hakkoz, the eight to Abiiah,

(Notes Reference) The seventh to Hakkoz, the eighth to (c) Abijah,

(c) Zachariah the father of John the Baptist was of this course or lot of Abia, (Luk 1:5).

(1Ch 24:11) The ninth to Ieshua, the tenth to Shecaniah,

(1Ch 24:12) The eleuenth to Eliashib, the twelft to Iakim,

(1Ch 24:13) The thirteenth to Huppa, the fouretenth to Ieshebeab,

(1Ch 24:14) The fiftenth to Bilgah, the sixtenth to Immer,

(1Ch 24:15) The seuententh to Hezir, the eightenth to Happizzer,

(1Ch 24:16) The ninetenth to Pethahiah, the twentieth to Iehezekel,

(1Ch 24:17) The one and twentie to Iachin, the two and twentie to Gamul,

(1Ch 24:18) The three and twentie to Deliah, the foure and twentie to Maaziah.

(1Ch 24:19) These were their orders according to their offices, when they entred into the house of the Lord according to their custome vnder the hande of Aaron their father, as the Lord God of Israel had commanded him.

(Notes Reference) These [were] the orderings of them in their service to come into the house of the LORD, according to their manner, under (d) Aaron their father, as the LORD God of Israel had commanded him.

(d) By the dignity that God gave to Aaron.

(1Ch 24:20) And of the sonnes of Leui that remained of the sonnes of Amram, was Shubael, of the sonnes of Shubael, Iedeiah,

(1Ch 24:21) Of Rehabiah. euen of the sonnes of Rehabiah, the first Isshiiah,

(1Ch 24:22) Of Izhari, Shelomoth, of the sonnes of Shelomoth, Iahath,

(1Ch 24:23) And his sonnes Ieriah the first, Amariah the second, Iahaziel the thirde, and Iekameam the fourth,

(1Ch 24:24) The sonne of Vzziel was Michah, ye sonne of Michah was Shamir,

(1Ch 24:25) The brother of Michah was Isshiiah, the sonne of Isshiiah, Zechariah,

(1Ch 24:26) The sonnes of Merari, were Mahli and Mushi, the sonne of Iaaziiah was Beno,

(1Ch 24:27) The sonnes of Merari of Iahaziah were Beno, and Shoham, and Zaccur and Ibri.

(1Ch 24:28) Of Mahli came Eleazar, which had no sonnes.

(1Ch 24:29) Of Kish. the sonne of Kish was Ierahmeel,

(1Ch 24:30) And the sonnes of Mushi were Mahli, and Eder, and Ierimoth: these were sonnes of the Leuites after the houshold of their fathers.

(Notes Reference) The sons also of (e) Mushi; Mahli, and Eder, and Jerimoth. These [were] the sons of the Levites after the house of their fathers.

(e) Who was the second son of Merari.

(1Ch 24:31) And these also cast lots with their brethren the sonnes of Aaron before King Dauid, and Zadok and Ahimelech and the chiefe fathers of the Priests, and of the Leuites, euen the chiefe of the families against their yonger brethren.

(Notes Reference) These likewise cast (f) lots over against their brethren the sons of Aaron in the presence of David the king, and Zadok, and Ahimelech, and the chief of the fathers of the priests and Levites, even the principal fathers over against their younger brethren.

(f) That is, every one had that honour which fell to him by lot.

(1Ch 25:1) So Dauid and the captaines of the armie separated for the ministerie the sonnes of Asaph, and Heman, and Ieduthun, who should sing prophesies with harpes, with violes, and with cymbales, and their nomber was euen of the men for the office of their ministerie, to wit,

(Notes Reference) Moreover David and the captains of the host (a) separated to the service of the sons of Asaph, and of Heman, and of Jeduthun, who should prophesy with harps, with psalteries, and with cymbals: and the number of the workmen according to their service was:

(a) The singers were divided into 24 courses, so that every course or order contained twelve, and in all there were 288, as in (1Ch 25:7).

(1Ch 25:2) Of the sonnes of Asaph, Zaccur, and Ioseph, and Nethaniah, and Asharelah the sonnes of Asaph were vnder the hand of Asaph, which sang prophesies by the commission of the King.

(1Ch 25:3) Of Ieduthun, the sonnes of Ieduthun, Gedaliah, and Zeri, and Ieshaiah, Ashabiah and Mattithiah, six, vnder the hands of their father: Ieduthun sang prophecies with an harpe, for to giue thankes and to praise the Lord.

(Notes Reference) Of Jeduthun: the sons of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah, (b) six, under the hands of their father Jeduthun, who (c) prophesied with a harp, to give thanks and to praise the LORD.

(b) Of which one is not here numbered.

(c) Meaning, psalms and songs to praise God.

(1Ch 25:4) Of Heman, the sonnes of Heman, Bukkiah, Mattaniah, Vzziel, Shebuel, and Ierimoth, Hananiah, Hanani, Eliathah, Giddalti, and Romamtiezer, Ioshbekashah, Mallothi, Hothir, and Mahazioth.

(1Ch 25:5) All these were the sonnes of Heman, the Kings Seer in the wordes of God to lift vp the horne: and God gaue to Heman fourtene sonnes and three daughters.

(1Ch 25:6) All these were vnder the hande of their father, singing in the house of the Lord with cymbales, violes and harpes, for the seruice of the house of God, and Asaph, and Ieduthun, and Heman were at the Kings commandement.

(1Ch 25:7) So was their nomber with their brethre that were instruct in ye songs of the Lord, euen of al that were cunning, two hundreth foure score and eight.

(1Ch 25:8) And they cast lottes, charge against charge, aswel small as great, the cunning man as the scholer.

(Notes Reference) And they cast lots, (d) ward against [ward], as well the (e) small as the great, the teacher as the scholar.

(d) Who should be in every company and course.

(e) Without respect to age or cunning.

(1Ch 25:9) And the first lot fell to Ioseph which was of Asaph, the second, to Gedaliah, who with his brethren and his sonnes were twelue.

(Notes Reference) Now the first lot came forth for Asaph to (f) Joseph: the second to Gedaliah, who with his brethren and sons [were] twelve:

(f) So that he served in the first turn and the rest every one as his turn followed in order.

(1Ch 25:10) The third, to Zaccur, he, his sonnes and his brethren were twelue.

(1Ch 25:11) The fourth, to Izri, he, his sonnes and his brethren twelue.

(1Ch 25:12) The fift, to Nethaniah, he, his sonnes and his brethren twelue.

(1Ch 25:13) The sixt, to Bukkiah, he, his sonnes and his brethren twelue.

(1Ch 25:14) The seuenth, to Iesharelah, he, his sonnes and his brethren twelue.

(1Ch 25:15) The eight, to Ieshaiah, he, his sonnes and his brethren twelue.

(1Ch 25:16) The ninth, to Mattaniah, he, his sonnes and his brethren twelue.

(1Ch 25:17) The tenth, to Shimei, he, his sonnes and his brethren twelue.

(1Ch 25:18) The eleuenth, to Azareel, he, his sonnes and his brethren twelue.

(1Ch 25:19) The twelft, to Ashabiah, he, his sonnes and his brethren twelue.

(1Ch 25:20) The thirteenth, to Shubael, he, his sonnes and his brethren twelue.

(1Ch 25:21) The fourtenth, to Mattithiah, he, his sonnes and his brethren twelue.

(1Ch 25:22) The fifteenth, to Ierimoth, he, his sonnes and his brethren twelue.

(1Ch 25:23) The sixteenth, to Hananiah, he, his sonnes and his brethren twelue.

(1Ch 25:24) The seuenteenth, to Ioshbekashah, he, his sonnes and his brethren twelue.

(1Ch 25:25) The eighteenth, to Hanani, he, his sonnes and his brethren twelue.

(1Ch 25:26) The ninteenth, to Mallothi, he, his sonnes and his brethren twelue.

(1Ch 25:27) The twentieth, to Eliathah, he, his sonnes and his brethren twelue.

(1Ch 25:28) The one and twentieth, to Hothir, he, his sonnes and his brethren twelue.

(1Ch 25:29) The two and twentieth, to Giddalti, he, his sonnes and his brethren twelue.

(1Ch 25:30) The three and twentieth, to Mahazioth, he, his sonnes and his brethren twelue.

(1Ch 25:31) The foure and twentieth, to Romamti-ezer, he, his sonnes and his brethren twelue.

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Passage 2: Ezekiel 34

(Eze 34:1) And the word of the Lord came vnto me, saying,

(Eze 34:2) Sonne of man, prophesie against the shepherdes of Israel, prophesie and say vnto them, Thus saieth the Lord God vnto the shepherds, Wo be vnto the shepherds of Israel, that feede them selues: should not the shepherds feede the flockes?

(Notes Reference) Son of man, prophesy against the shepherds of Israel, prophesy, and say to them, Thus saith the Lord GOD to the shepherds; Woe [be] to the (a) shepherds of Israel that do feed themselves! should not the shepherds feed the flocks?

(a) By the shepherds he means the king, the magistrates, priests and prophets.

(Eze 34:3) Yee eate the fat, and yee clothe you with the wooll: yee kill them that are fed, but ye feede not the sheepe.

(Notes Reference) Ye eat the (b) fat, and ye clothe yourselves with the wool, ye kill them that are fed: [but] ye feed not the flock.

(b) You seek to enrich yourselves by their conveniences and to spoil their riches and substance.

(Eze 34:4) The weake haue ye not strengthened: the sicke haue ye not healed, neither haue ye bounde vp the broken, nor brought againe that which was driuen away, neither haue yee sought that which was lost, but with crueltie, and with rigour haue yee ruled them.

(Notes Reference) The (c) diseased ye have not strengthened, neither have ye healed that which was sick, neither have ye bound up [that which was] broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost; but with force and with cruelty have ye ruled them.

(c) He describes the office and duty of a good pastor who ought to love and comfort his flock and not be cruel toward them.

(Eze 34:5) And they were scattered without a shepherde: and when they were dispersed, they were deuoured of all the beastes of the fielde.

(Notes Reference) And they were scattered, because [there is] no shepherd: and they (d) became food to all the beasts of the field, when they were scattered.

(d) For lack of good government and doctrine they perished.

(Eze 34:6) My sheepe wandred through all the mountaines, and vpon euery hie hill: yea, my flocke was scattered through al the earth, and none did seeke or search after them.

(Eze 34:7) Therefore ye shepherds, heare the woorde of the Lord.

(Eze 34:8) As I liue, sayeth the Lord God, surely because my flocke was spoyled, and my sheepe were deuoured of all the beasts of the fielde, hauing no shepherde, neither did my shepherdes seeke my sheepe, but the shepherdes fedde them selues, and fedde not my sheepe,

(Eze 34:9) Therefore, heare ye the word of the Lord, O ye shepherds.

(Eze 34:10) Thus saieth the Lord God, Behold, I come against the shepherds, and will require my sheepe at their hands, and cause them to cease from feeding the sheepe: neither shall the shepherds feede them selues any more: for I wil deliuer my sheepe from their mouthes, and they shall no more deuoure them.

(Notes Reference) Thus saith the Lord GOD; Behold, I [am] against the shepherds; and I will require my flock at their hand, and cause them to cease from feeding the flock; neither shall the shepherds feed themselves any more; for I will deliver my flock from (e) their mouth, that they may not be food for them.

(e) By destroying the covetous hirelings and restoring true shepherds of which we have a sign so often as God sends true preachers, who both by doctrine and life labour to feed his sheep in the pleasant pastures of his word.

(Eze 34:11) For thus sayeth the Lord God, Beholde, I will search my sheepe, and seeke them out.

(Eze 34:12) As a shepherd searcheth out his flocke, when he hath bene among his sheepe that are scattered, so wil I seeke out my sheepe and wil deliuer them out of all places, where they haue beene scattered in the cloudie and darke day,

(Notes Reference) As a shepherd seeketh out his flock in the day that he is among his sheep [that are] scattered; so will I seek out my sheep, and will deliver them out of all places where they have been scattered in (f) the cloudy and dark day.

(f) In the day of their affliction and misery: and this promise is to comfort the Church in all dangers.

(Eze 34:13) And I will bring them out from the people, and gather them from the countreis, and will bring them to their owne lande, and feede them vpon the mountaines of Israel, by the riuers, and in all the inhabited places of the countrey.

(Eze 34:14) I will feede them in a good pasture, and vpon the hie mountaines of Israel shall their folde be: there shall they lie in a good folde and in fat pasture shall they feede vpon the mountaines of Israel.

(Eze 34:15) I will feede my sheepe, and bring them to their rest, sayth the Lord God.

(Eze 34:16) I will seeke that which was lost, and bring againe that which was driue away, and will binde vp that which was broken, and will strengthen the weake but I wil destroy the fat and the strong, and I will feede them with iudgement.

(Notes Reference) I will seek that which was lost, and bring again that which was driven away, and will bind up [that which was] broken, and will strengthen that which was sick: but I will destroy the fat and the (g) strong; I will feed them with (h) judgment.

(g) Meaning such as lift up themselves above their brethren and think they have no need to be governed by me.

(h) That is, by putting difference between the good and the bad, and so give to either as they deserve.

(Eze 34:17) Also you my sheepe, Thus saieth the Lord God, behold, I iudge betweene sheepe, and sheepe, betweene the rammes and the goates.

(Eze 34:18) Seemeth it a small thing vnto you to haue eaten vp the good pasture, but yee must treade downe with your feete the residue of your pasture? and to haue drunke of the deepe waters, but yee must trouble the residue with your feete?

(Notes Reference) [Seemeth it] a small thing to you to have eaten up the good (i) pasture, but ye must tread down with your feet the rest of your pastures? and to have drank of the deep waters, but ye must foul the rest with your feet?

(i) By good pasture and deep waters is meant the pure word of God and the administration of justice which they did not distribute to the poor till they had corrupted it.

(Eze 34:19) And my sheepe eate that which yee haue troden with your feete, and drinke that which ye haue troubled with your feete.

(Eze 34:20) Therefore thus sayth the Lord God vnto them, behold, I, euen I wil iudge betweene the fat sheepe and the leane sheepe.

(Eze 34:21) Because ye haue thrust with side and with shoulder, and pusht al the weake with your hornes, till ye haue scattered them abroade,

(Eze 34:22) Therefore wil I helpe my sheepe, and they shall no more be spoyled, and I wil iudge betweene sheepe and sheepe.

(Eze 34:23) And I wil set vp a shepherd ouer them, and he shall feede them, euen my seruant Dauid, he shall feede them, and he shalbe their shepherd.

(Notes Reference) And I will set up one shepherd over them, and he shall feed them, [even] my servant (k) David; he shall feed them, and he shall be their shepherd.

(k) Meaning Christ, of whom David was a figure, See Jer 30:9

(Eze 34:24) And I the Lord will be their God, and my seruant Dauid shalbe the prince amog them. I the Lord haue spoken it.

(Eze 34:25) And I will make with them a couenant of peace, and will cause the euil beastes to cease out of the land: and they shall dwel safely in the wildernesse, and sleepe in the woods.

(Notes Reference) And I will make with them a covenant of peace, and will cause the evil beasts to cease out of the land: and they shall (l) dwell safely in the wilderness, and sleep in the woods.

(l) This declares that under Christ the flock would be truly delivered from sin and hell, and so be safely preserved in the Church where they would never perish.

(Eze 34:26) And I wil set them, as a blessing, euen roud about my mountaine: and I will cause rayne to come downe in due season, and there shalbe raine of blessing.

(Eze 34:27) And the tree of the fielde shall yeeld her fruite, and the earth shall giue her fruite, and they shalbe safe in their land, and shall know that I am the Lord, when I haue broken the cordes of their yoke, and deliuered them out of the hands of those that serued themselues of them.

(Notes Reference) And the (m) tree of the field shall yield her fruit, and the earth shall yield her increase, and they shall be safe in their land, and shall know that I [am] the LORD, when I have broken the bars of their yoke, and delivered them out of the hand of those that subjected them to service.

(m) The fruit of God's grace will appear in great abundance in his Church.

(Eze 34:28) And they shall no more be spoyled of the heathen, neither shall the beastes of the land deuoure them, but they shall dwell safely and none shall make them afrayd.

(Eze 34:29) And I will rayse vp for them a plant of renoume, and they shalbe no more consumed with hunger in the land, neither beare the reproche of the heathen any more.

(Notes Reference) And I will raise up for them a (n) plant of renown, and they shall be no more consumed with hunger in the land, neither bear the shame of the nations any more.

(n) That is, the rod that will come out of the root of Jesse, (Isa 11:1).

(Eze 34:30) Thus shall they vnderstande, that I the Lord their God am with them, and that they, euen the house of Israel, are my people, sayth the Lord God.

(Eze 34:31) And yee my sheepe, the sheepe of my pasture are men, and I am your God, saith the Lord God.

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Passage 3: Philippians 1-2

(Phi 1:1) Paul and Timotheus the seruants of IESVS CHRIST, to all the Saintes in Christ Iesus which are at Philippi, with the Bishops, and Deacons:

(Notes Reference) Paul (1) and Timotheus, the servants of Jesus Christ, to all the saints in Christ Jesus which are at Philippi, with the (a) bishops and deacons:

(1) The Paul's point in writing this epistle, is to strengthen and encourage the Philippians by all means possible, not to faint, but more than that, to go forward. And first of all he commends their former deeds, to exhort them to go forward: which thing he says he fully hopes they will do, and that by the testimony of their abundant charity. But in the meantime he refers all things to the grace of God.

(a) By the bishops are meant both the pastors who have the dispensation of the word, and the elders that govern: and by deacons are meant those that were stewards of the treasury of the Church, and had to look after the poor.

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

(Phi 1:3) I thanke my God, hauing you in perfect memorie,

(Phi 1:4) (Alwayes in all my praiers for all you, praying with gladnesse)

(Phi 1:5) Because of the fellowship which ye haue in the Gospel, from the first day vnto nowe.

(Notes Reference) For your (b) fellowship in the gospel from the (c) first day until now;

(b) Because you also are made partakers of the Gospel.

(c) Ever since I knew you.

(Phi 1:6) And I am persuaded of this same thing, that he that hath begunne this good worke in you, wil perfourme it vntill the day of Iesus Christ,

(Notes Reference) Being confident of this very thing, that he which hath begun a good work in you will perform [it] until the (d) day of Jesus Christ:

(d) The Spirit of God will not forsake you to the very latter end, until your mortal bodies will appear before the judgment of Christ to be glorified.

(Phi 1:7) As it becommeth me so to iudge of you all, because I haue you in remembrance that both in my bands, and in my defence, and confirmation of the Gospell you all were partakers of my grace.

(Notes Reference) Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my (e) bonds, and in the defence and confirmation of the gospel, ye all are partakers of my (f) grace.

(e) A true proof of a true knitting together with Christ.

(f) He calls his bonds "grace", as though he had received some singular benefit.

(Phi 1:8) For God is my recorde, howe I long after you all from the very heart roote in Iesus Christ.

(Notes Reference) (2) For God is my record, how greatly I long after you all in the bowels of Jesus Christ.

(2) He declares his good will towards them, in addition showing by what means they may chiefly be strengthened and encouraged, that is, by continual prayer.

(Phi 1:9) And this I pray, that your loue may abound, yet more and more in knowledge, and in all iudgement,

(Notes Reference) (3) And this I pray, that your love may abound yet more and more in knowledge and [in] all judgment;

(3) He shows what thing we ought to chiefly desire, that is, first of all that we may increase in the true knowledge of God (so that we may be able to discern things that differ from one another), and also in charity, that even to the end we may give ourselves to truly good works, to the glory of God by Jesus Christ.

(Phi 1:10) That ye may alowe those things which are best, that ye may be pure, and without offence vntill the day of Christ,

(Phi 1:11) Filled with the fruites of righteousnesse, which are by Iesus Christ vnto the glorie and praise of God.

(Notes Reference) Being filled with the (g) fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God.

(g) If righteousness is the tree, and good works the fruits, then the papists are truly deceived indeed, when they say that works are the cause of righteousness.

(Phi 1:12) I would ye vnderstood, brethren, that the things which haue come vnto me, are turned rather to the furthering of the Gospell,

(Notes Reference) (4) But I would ye should understand, brethren, that the things [which happened] unto me have fallen out rather unto the furtherance of the gospel;

(4) He prevents the offence that might come by his persecution, by which different ones took occasion to disgrace his apostleship. And to these he answers, that God has blessed his imprisonment in such a way, that he has by that means become more famous, and the dignity of the Gospel by this occasion is greatly enlarged, although not all men are happy with it, yet it has enlarged indeed.

(Phi 1:13) So that my bandes in Christ are famous throughout all the iudgement hall, and in all other places,

(Notes Reference) So that my bonds (h) in Christ are manifest in all the (i) palace, and in all other [places];

(h) For Christ's sake.

(i) In the emperor's court.

(Phi 1:14) In so much that many of the brethren in the Lord are boldened through my bandes, and dare more frankely speake the word.

(Notes Reference) And many of the brethren in the Lord, waxing confident by my bonds, are much more bold to speak the (k) word without fear.

(k) The Gospel is called the word, to set forth the excellence of it.

(Phi 1:15) Some preache. Christ euen through enuie and strife, and some also of good will.

(Phi 1:16) The one part preacheth Christ of contention and not purely, supposing to adde more affliction to my bandes.

(Notes Reference) The one preach Christ of contention, not (l) sincerely, supposing to add affliction to my bonds:

(l) Not with a pure mind: for otherwise their doctrine was pure.

(Phi 1:17) But the others of loue, knowing that I am set for the defence of the Gospell.

(Phi 1:18) What then? yet Christ is preached all maner wayes, whether it be vnder a pretence, or syncerely: and I therein ioye: yea and will ioye.

(Notes Reference) (5) What then? notwithstanding, every way, whether in (m) pretence, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice.

(5) He shows by setting forth his own example, that the end of our afflictions is true joy, and this results through the power of the Spirit of Christ, who he gives to those that ask.

(m) Under a false pretence and disguise: for they make Christ a cloak for their ambition and envy.

(Phi 1:19) For I knowe that this shall turne to my saluation through your prayer, and by the helpe of the Spirit of Iesus Christ,

(Phi 1:20) As I feruently looke for, and hope, that in nothing I shalbe ashamed, but that with all confidence, as alwayes, so nowe Christ shalbe magnified in my body, whether it be by life or by death.

(Notes Reference) (6) According to my earnest expectation and [my] hope, that in nothing I shall be ashamed, but [that] with all boldness, as always, [so] now also Christ shall be magnified in my body, whether [it be] by life, or by death.

(6) We must continue even to the end, with great confidence, having nothing before our eyes except for Christ's glory alone, whether we live or die.

(Phi 1:21) For Christ is to me both in life, and in death aduantage.

(Phi 1:22) And whether to liue in the flesh were profitable for me, and what to chuse I knowe not.

(Notes Reference) (7) But if I live in the (n) flesh, this [is] the fruit of my labour: yet what I shall choose I wot not.

(7) An example of a true shepherd, who considers more how he may profit his sheep, than he considers any benefit of his own whatsoever.

(n) To live in this mortal body.

(Phi 1:23) For I am distressed betweene both, desiring to be loosed and to be with Christ, which is best of all.

(Phi 1:24) Neuerthelesse, to abide in the flesh, is more needefull for you.

(Phi 1:25) And this am I sure of, that I shall abide, and with you all continue, for your furtherance and ioy of your faith,

(Phi 1:26) That ye may more aboundantly reioyce in IESVS CHRIST for me, by my comming to you againe.

(Phi 1:27) Onely let your conuersation be, as it becommeth the Gospel of Christ, that whether I come and see you, or els be absent, I may heare of your matters that ye continue in one Spirit, and in one mind, fighting together through the faith of the Gospel.

(Notes Reference) (8) Only let your conversation be as it becometh the gospel of Christ: that whether I come and see you, or else be absent, I may hear of your affairs, that ye (o) stand fast in one spirit, with one mind striving together for the faith of the gospel;

(8) Having set down those things before in manner of a preface, he descends now to exhortations, warning them first of all to consent both in doctrine and mind, and afterward, that being thus knit together with those common bonds, they continue through the strength of faith to bear all adversity in such a way, that they allow nothing unworthy of the profession of the Gospel.

(o) The word signifies to stand fast in, and it is proper to wrestlers, that stand fast and do not move their feet back at all.

(Phi 1:28) And in nothing feare your aduersaries, which is to them a token of perdition, and to you of saluation, and that of God.

(Notes Reference) (9) And in nothing terrified by your adversaries: which is to them an evident token of perdition, but to you of salvation, and that of God.

(9) We ought not to be discouraged but rather encouraged by the persecutions which the enemies of the Gospel imagine and practise against us: seeing that the persecutions are certain witnesses from God himself both of our salvation, and of the destruction of the wicked.

(Phi 1:29) For vnto you it is giuen for Christ, that not onely ye should beleeue in him, but also suffer for his sake,

(Notes Reference) (10) For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;

(10) He proves his statement that persecution is a token of our salvation, because it is a gift of God to suffer for Christ, which gift he bestows upon his own, as he does the gift of faith.

(Phi 1:30) Hauing the same fight, which ye sawe in me, and nowe heare to be in me.

(Notes Reference) (11) Having the same conflict which ye saw in me, and now hear [to be] in me.

(11) Now he shows for what purpose he made mention of his afflictions.

(Phi 2:1) If there be therfore any consolation in Christ, if any comfort of loue, if any fellowship of the Spirit, if any compassion and mercie,

(Notes Reference) If (1) [there be] therefore any consolation in (a) Christ, if any comfort of love, if any fellowship of the Spirit, if any (b) bowels and mercies,

(1) A most earnest request to remove all those things, by which that great and special consent and agreement is commonly broken, that is, contention and pride, by which it comes to pass that they separate themselves from one another.

(a) Any Christian comfort.

(b) If any seeking of inward love.

(Phi 2:2) Fulfill my ioye, that ye be like minded, hauing the same loue, being of one accorde, and of one iudgement,

(Notes Reference) Fulfil ye my joy, that ye be likeminded, having the (c) same love, [being] of one accord, of one mind.

(c) Equal love.

(Phi 2:3) That nothing be done through contention or vaine glory, but that in meekenesse of minde euery man esteeme other better then himselfe.

(Phi 2:4) Looke not euery man on his owne things, but euery man also on the things of other men.

(Phi 2:5) Let the same minde be in you that was euen in Christ Iesus,

(Notes Reference) (2) Let this mind be in you, which was also in Christ Jesus:

(2) He sets before them a most perfect example of all modesty and sweet conduct, Christ Jesus, whom we ought to follow with all our might: who abased himself so much for our sakes, although he is above all, that he took upon himself the form of a servant, that is, our flesh, willingly subject to all weaknesses, even to the death of the cross.

(Phi 2:6) Who being in ye forme of God, thought it no robberie to be equall with God:

(Notes Reference) Who, being in the (d) form of God, (e) thought it not robbery to be (f) equal with God:

(d) Such as God himself is, and therefore God, for there is no one in all parts equal to God but God himself.

(e) Christ, that glorious and everlasting God, knew that he might rightfully and lawfully not appear in the base flesh of man, but remain with majesty fit for God: yet he chose rather to debase himself.

(f) If the Son is equal with the Father, then is there of necessity an equality, which Arrius that heretic denies: and if the Son is compared to the Father, then is there a distinction of persons, which Sabellius that heretic denies.

(Phi 2:7) But he made himself of no reputation, and tooke on him ye forme of a seruant, and was made like vnto men, and was founde in shape as a man.

(Notes Reference) But made himself of (g) no reputation, and took upon him the (h) form of a servant, and was made in the likeness of men:

(g) He brought himself from all things, as it were to nothing.

(h) By taking our manhood upon him.

(Phi 2:8) He humbled himselfe, and became obedient vnto the death, euen the death of the Crosse.

(Phi 2:9) Wherefore God hath also highly exalted him, and giuen him a Name aboue euery name,

(Notes Reference) (3) Wherefore God also hath highly exalted him, and given him a (i) name which is above every name:

(3) He shows the most glorious even of Christ's submission, to teach us that modesty is the true way to true praise and glory.

(i) Dignity and high distinction, and that which accompanies it.

(Phi 2:10) That at the Name of Iesus shoulde euery knee bowe, both of things in heauen, and things in earth, and things vnder the earth,

(Notes Reference) That at the name of Jesus (k) every knee should bow, of [things] in heaven, and [things] in earth, and [things] under the earth;

(k) All creatures will at length be subject to Christ.

(Phi 2:11) And that euery tongue shoulde confesse that Iesus Christ is the Lord, vnto the glory of God the Father.

(Notes Reference) And [that] (l) every tongue should confess that Jesus Christ [is] Lord, to the glory of God the Father.

(l) Every nation.

(Phi 2:12) Wherefore my beloued, as ye haue alwayes obeyed me, not as in my presence only, but now much more in mine absence, so make an end of your owne saluation with feare and trembling.

(Notes Reference) (4) Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, (m) work out your own salvation with fear and trembling.

(4) The conclusion: we must go on to salvation with humility and submission by the way of our vocation.

(m) He is said to make an end of his salvation who runs in the race of righteousness.

(Phi 2:13) For it is God which worketh in you, both the will and the deede, euen of his good pleasure.

(Notes Reference) (5) For it is God which worketh in you both (n) to will and to do of [his] good pleasure.

(5) A most sure and grounded argument against pride, because we have nothing in us praiseworthy, but it comes from the free gift of God, and is outside of us, for we do not have ability or power, so much as to will well (much less to do well), except only by the free mercy of God.

(n) The reason why we are not statues; and yet we do not will well by nature, but only because God has made of our wicked will a good will.

(Phi 2:14) Do all things without murmuring and reasonings,

(Notes Reference) (6) Do all things without murmurings and disputings:

(6) He describes modesty by the contrary effects of pride, teaching us that it is far both from all malicious and secret or inward hatred, and also from open contentions and brawlings.

(Phi 2:15) That ye may be blamelesse, and pure, and the sonnes of God without rebuke in the middes of a naughtie and crooked nation, among whom yee shine as lights in the world,

(Notes Reference) (7) That ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world;

(7) To be short, he requires a life without fault, and pure, so that being enlightened with the word of God, they may shine in the darkness of this world.

(Phi 2:16) Holding forth the worde of life, that I may reioyce in the day of Christ, that I haue not runne in vaine, neither haue laboured in vaine.

(Notes Reference) Holding forth the (o) word of life; (8) that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain.

(o) The Gospel is called the word of life, because of the effects which it produces. (8) Again he urges them forward, setting before them his true apostolic care that he had for them: in addition comforting them to the end that they should not be sorry for the greatness of his afflictions, no, not even if he should die to make perfect their sacrifice with his blood, as it were with a drink offering.

(Phi 2:17) Yea, and though I bee offered vp vpon the sacrifice, and seruice of your faith, I am glad, and reioyce with you all.

(Notes Reference) Yea, and if I be offered upon the (p) sacrifice and service of your faith, I joy, and rejoice with you all.

(p) As if he said, I brought you Philippians to Christ, and my desire is that you present yourselves a living sacrifice to him, and then it will not grieve me to be offered up as a drink offering, to accomplish this your spiritual offering.

(Phi 2:18) For the same cause also be ye glad, and reioyce with me.

(Phi 2:19) And I trust in the Lord Iesus, to sende Timotheus shortly vnto you, that I also may be of good comfort, when I knowe your state.

(Notes Reference) (9) But I trust in the Lord Jesus to send Timotheus shortly unto you, that I also may be of (q) good comfort, when I know your state.

(9) Moreover, he strengthens and encourages their minds both by sending back Epaphroditus to them, whose fidelity towards them, and great pains in helping him, he commends: and also promising to send Timothy shortly to them, by whose presence they will receive great benefit. And he hopes also himself to come shortly to them, if God wills.

(q) May be confirmed in the joy of my mind.

(Phi 2:20) For I haue no man like minded, who will faithfully care for your matters.

(Phi 2:21) For all seeke their owne, and not that which is Iesus Christes.

(Notes Reference) For (r) all seek their own, not the things which are Jesus Christ's.

(r) The most part.

(Phi 2:22) But yee knowe the proofe of him, that as a sonne with the father, hee hath serued with me in the Gospel.

(Phi 2:23) Him therefore I hope to send assoone as I knowe howe it will goe with me,

(Phi 2:24) And trust in the Lord, that I also my selfe shall come shortly.

(Phi 2:25) But I supposed it necessarie to sende my brother Epaphroditus vnto you, my companion in labour, and fellowe souldier, euen your messenger, and he that ministred vnto me such things as I wanted.

(Phi 2:26) For he longed after all you, and was full of heauinesse, because yee had heard that hee had beene sicke.

(Phi 2:27) And no doubt he was sicke, very neere vnto death: but God had mercie on him, and not on him onely, but on me also, least I should haue sorowe vpon sorowe.

(Phi 2:28) I sent him therefore the more diligently, that when yee shoulde see him againe, yee might reioyce, and I might be the lesse sorowfull.

(Phi 2:29) Receiue him therefore in the Lord with all gladnesse, and make much of such:

(Phi 2:30) Because that for the woorke of Christ he was neere vnto death, and regarded not his life, to fulfill that seruice which was lacking on your part towarde me.

(Notes Reference) Because for the (s) work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me.

(s) He calls here the work of Christ the visiting of Christ, being poor and in bonds in the person of Paul.