Read Scripture In A Year: October 9

Passage 1: 1 Chronicles 26

(1Ch 26:1) Concerning the diuisions of the porters, of the Korhites, Meshelemiah the sonne of Kore of the sonnes of Asaph.

(Notes Reference) Concerning the divisions of the porters: Of the Korhites [was] Meshelemiah the son of Kore, of the sons of (a) Asaph.

(a) This Asaph was not the notable musician, but another of that name also called Ebiasaph in (1Ch 6:23, 1Ch 6:37, 1Ch 9:19) and also Jasaph.

(1Ch 26:2) And the sonnes of Meshelemiah, Zechariah the eldest, Iediael the seconde, Zebadiah the third, Iathniel the fourth,

(1Ch 26:3) Elam the fift, Ichohanan the sixt, and Eliehoenai the seuenth.

(1Ch 26:4) And the sonnes of Obed Edom, Shemaiah the eldest, Iehozabad the second, Ioah the third, and Sacar the fourth, and Nethaneel the fift,

(1Ch 26:5) Ammiel the sixt, Issachar the seuenth, Peulthai the eight: for God had blessed him.

(Notes Reference) Ammiel the sixth, Issachar the seventh, Peulthai the eighth: for God (b) blessed him.

(b) In giving him many children.

(1Ch 26:6) And to Shemaiah his sonne, were sonnes borne, that ruled in the house of their father, for they were men of might.

(Notes Reference) Also unto Shemaiah his son were sons born, that (c) ruled throughout the house of their father: for they [were] mighty men of valour.

(1Ch 26:7) The sonnes of Shemaiah were Othni, and Rephael, and Obed, Elzabad and his brethren, strong men: Elihu also, and Semachiah.

(1Ch 26:8) All these were of the sonnes of Obed Edom, they and their sonnes and their brethren mightie and strong to serue, euen three score and two of Obed Edom.

(Notes Reference) All these of the sons of Obededom: they and their sons and their brethren, able men for (d) strength for the service, [were] threescore and two of Obededom.

(d) Fit to serve the office of the portership.

(1Ch 26:9) And of Meshelemiah sonnes and brethren, eighteene mightie men.

(1Ch 26:10) And of Hosah of the sonnes of Merari, the sonnes were Shuri the chiefe, and (though he was not the eldest, yet his father made him the chiefe)

(1Ch 26:11) Helkiah the second, Tebaliah the third, and Zechariah the fourth: all the sonnes and the brethren of Hosa were thirteene.

(1Ch 26:12) Of these were the diuisions of the porters of the chiefe men, hauing the charge against their brethren, to serue in the house of the Lord.

(Notes Reference) Among these [were] the divisions of the porters, [even] among the chief men, [having] wards one (e) against another, to minister in the house of the LORD.

(e) According to their turns as well the one as the other.

(1Ch 26:13) And they cast lottes both small and great for the house of their fathers, for euery gate.

(1Ch 26:14) And the lot on the East side fel to Shelemiah: then they cast lottes for Zechariah his sonne a wise couseller, and his lot came out Northward:

(Notes Reference) And the lot eastward fell to Shelemiah. Then for Zechariah his son, (f) a wise counsellor, they cast lots; and his lot came out northward.

(f) One expert and fit to keep that gate.

(1Ch 26:15) To Obed Edom Southwarde, and to his sonnes the house of Asuppim:

(Notes Reference) To Obededom southward; and to his sons the house of (g) Asuppim.

(g) This was a house where they used to resort to consult things concerning the temple, as a convocation house.

(1Ch 26:16) To Shuppim and to Hosah Westwarde with the gate of Shallecheth by the paued streete that goeth vpward, warde ouer against warde.

(Notes Reference) To Shuppim and Hosah [the lot came forth] westward, with the gate (h) Shallecheth, by the causeway of the going up, ward against ward.

(h) At which they used to cast out the filth of the city.

(1Ch 26:17) Eastward were sixe Leuites, and Northwarde foure a day, and Southward foure a day, and toward Asuppim two and two.

(Notes Reference) Eastward [were] six Levites, northward four a day, southward four a day, and toward Asuppim (i) two [and] two.

(i) Meaning two one day and two another.

(1Ch 26:18) In Parbar towarde the West were foure by the paued streete, and two in Parbar.

(Notes Reference) At (k) Parbar westward, four at the causeway, [and] two at Parbar.

(k) Which was a house in which they kept the instruments of the temple.

(1Ch 26:19) These are the diuisions of the porters of the sonnes of Kore, and of the sonnes of Merari.

(1Ch 26:20) And of the Leuites. Ahiiah was ouer the treasures of the house of God, and ouer the treasures of the dedicate things.

(1Ch 26:21) Of the sonnes of Laadan the sonnes of the Gershunnites descending of Laadan, the chiefe fathers of Laadan were Gershunni and Iehieli.

(1Ch 26:22) The sonnes of Iehieli were Zethan and Ioel his brother, appoynted ouer the treasures of the house of the Lord.

(1Ch 26:23) Of the Amramites, of the Izharites, of the Hebronites and of the Ozielites.

(Notes Reference) Of the (l) Amramites, [and] the Izharites, the Hebronites, [and] the Uzzielites:

(l) These also had charge over the treasures.

(1Ch 26:24) And Shebuel the sonne of Gershom, the sonne of Moses, a ruler ouer the treasures.

(1Ch 26:25) And of his brethren which came of Eliezer, was Rehabiah his sonne, and Ieshaiah his sonne, and Ioram his sonne, and Zichri his sonne, and Shelomith his sonne.

(1Ch 26:26) Which Shelomith and his brethren were ouer al the treasures of the dedicate things, which Dauid the King, and the chiefe fathers, the captaines ouer thousands, and hundreths, and the captaines of the armie had dedicated.

(Notes Reference) Which Shelomith and his brethren [were] over all the treasures of the dedicated things, which David the king, and the chief fathers, the captains over thousands and hundreds, and the captains of the host, had (m) dedicated.

(m) According as the Lord commanded, (Num 31:28).

(1Ch 26:27) (For of the battels and of the spoyles they did dedicate to maintaine the house of the Lord)

(1Ch 26:28) And al that Samuel the Seer had dedicate and Saul the sonne of Kish and Abner the sonne of Ner, and Ioab the sonne of Zeruiah, and whosoeuer had dedicate any thing, it was vnder the hand of Shelomith, and his brethren.

(1Ch 26:29) Of the Izharites was Chenaniah and his sonnes, for the busines without ouer Israel, for officers and for Iudges.

(Notes Reference) Of the Izharites, Chenaniah and his sons [were] for the outward business (n) over Israel, for officers and judges.

(n) Meaning of things that were out of the city.

(1Ch 26:30) Of the Hebronites, Ashabiah and his brethren, men of actiuitie, a thousande, and seuen hundreth were officers for Israel beyonde Iorden Westward, in all the busines of the Lord, and for the seruice of the King.

(Notes Reference) [And] of the Hebronites, Hashabiah and his brethren, men of valour, a thousand and seven hundred, [were] officers among them of Israel on this side Jordan westward in all the business of the LORD, and in the service of (o) the king.

(o) That is, for the king's house.

(1Ch 26:31) Among the Hebronites was Iediiah the chiefest, euen the Hebronites by his generations according to the families. And in the fourtieth yere of the reigne of Dauid they were sought for: and there were founde among them men of actiuitie at Iazer in Gilead.

(1Ch 26:32) And his brethren men of actiuitie, two thousand and seuen hundreth chiefe fathers, whom King Dauid made rulers ouer the Reubenites, and the Gadites, and the halfe tribe of Manasseh, for euery matter perteining to God, and for the Kings busines.

(Notes Reference) And his brethren, men of valour, [were] two thousand and seven hundred chief fathers, whom king David made rulers over the Reubenites, the Gadites, and the half tribe of Manasseh, for every matter pertaining to (q) God, and affairs of the king.

(q) Both in spiritual and temporal things.

Passage 2: Ezekiel 35

(Eze 35:1) Moveover the worde of the Lord came vnto me, saying,

(Eze 35:2) Sonne of man, Set thy face against mount Seir, and prophesie against it,

(Notes Reference) Son of man, set thy face against mount (a) Seir, and prophesy against it,

(a) Where the Idumeans dwelt.

(Eze 35:3) And say vnto it, Thus sayth the Lord God, Behold, O mount Seir, I come against thee, and I wil stretch out mine hand against thee, and I will make thee desolate and waste.

(Eze 35:4) I wil lay thy cities waste, and thou shalt be desolate, and thou shalt knowe that I am the Lord.

(Eze 35:5) Because thou hast had a perpetuall hatred and hast put the children of Israel to flight by the force of the sword in the time of their calamitie, when their iniquitie had an ende,

(Notes Reference) Because thou hast had a perpetual hatred, and hast shed [the blood of] the children of Israel by the force of the sword in the time of their calamity, in the time [that their] (b) iniquity [had] an end:

(b) When by their punishment I called them from their iniquity.

(Eze 35:6) Therefore as I liue, sayth the Lord God, I wil prepare thee vnto blood, and blood shall pursue thee: except thou hate blood, euen blood shall pursue thee.

(Notes Reference) Therefore, [as] I live, saith the Lord GOD, I will prepare thee to blood, and blood shall pursue thee: since thou hast not (c) hated blood, even blood shall pursue thee.

(Eze 35:7) Thus will I make mount Seir desolate and waste, and cut off from it him that passeth out and him that returneth.

(Eze 35:8) And I will fill his mountaines with his slayne men: in thine hilles, and in thy valleys and in all thy riuers shall they fall, that are slayne with the sworde.

(Eze 35:9) I wil make thee perpetual desolations, and thy cities shall not returne, and ye shall knowe that I am the Lord.

(Notes Reference) I will make thee perpetual desolations, and thy cities shall not (d) return: and ye shall know that I [am] the LORD.

(d) That is, to their former estate.

(Eze 35:10) Because thou hast said, These two nations, and these two countreys shalbe mine, and we wil possesse them (seeing the Lord was there)

(Notes Reference) Because thou hast said, (e) These two nations and these two countries shall be mine, and we will possess it; though the LORD was (f) there:

(e) Meaning, Israel and Judah.

(f) And so by fighting against God's people they should go about to put him out of his own possession.

(Eze 35:11) Therefore as I liue, sayth the Lord God, I wil euen do according to thy wrath, and according to thine indignation which thou hast vsed in thine hatred against them: and I wil make my selfe knowen among them whe I haue iudged thee.

(Notes Reference) Therefore, [as] I live, saith the Lord GOD, I will even do according to thy (g) anger, and according to thy envy which thou hast used out of thy hatred against them; and I will make myself known among (h) them, when I have judged thee.

(g) As you have done cruelly, so will you be cruelly handled.

(h) Showing that when God punishes the enemies, the godly ought to consider that he has a care over them and so praise his name: and also that the wicked rage as though there were no God, till they feel his hand to their destruction.

(Eze 35:12) And thou shalt know, that I the Lord haue heard all thy blasphemies which thou hast spoken against the mountaines of Israel, saying, They lye waste, they are giuen vs to be deuoured.

(Eze 35:13) Thus with your mouthes ye haue boasted against me, and haue multiplied your words against me: I haue heard them.

(Eze 35:14) Thus sayth the Lord God, So shall all the world reioyce when I shall make thee desolate.

(Eze 35:15) As thou diddest reioyce at the inheritance of the house of Israel, because it was desolate, so will I doe vnto thee: thou shalt be desolate, O mount Seir, and all Idumea wholly, and they shall know, that I am the Lord.

Passage 3: Philippians 3-4

(Phi 3:1) Moreouer, my brethren, reioyce in the Lord. It grieueth mee not to write the same things to you, and for you it is a sure thing.

(Notes Reference) Finally, (1) my brethren, rejoice in the Lord. (2) To write the (a) same things to you, to me indeed [is] not grievous, but for you [it is] safe.

(1) A conclusion of those things which have been said before, that is, that they go forward cheerfully in the Lord. (2) A preface to the next admonition that follows, to take good heed and beware of false apostles, who join circumcision with Christ, (that is to say, justification by works, with free justification by faith), and beat into men's head the ceremonies which are abolished, instead of true exercises of godliness and charity. And he calls them dogs, as profane barkers, and evil workmen, because they neglected true works and did not teach the true use of them. To be short, he calls them concision, because in urging circumcision, they cut off themselves and others from the Church.

(a) Which you have often times heard from me.

(Phi 3:2) Beware of dogges: beware of euil workers: beware of the concision.

(Notes Reference) Beware of dogs, beware of evil workers, beware of the (b) concision.

(b) He alludes to circumcision; and while they were boasting in it, they broke apart the Church.

(Phi 3:3) For we are the circumcision, which worship God in the spirite, and reioyce in Christ Iesus, and haue no confidence in the flesh:

(Notes Reference) (3) For we are the circumcision, which worship God in the spirit, and rejoice in Christ Jesus, and have no confidence (c) in the flesh.

(3) He shows that we ought to use true circumcision, that is, the circumcision of the heart, so that by cutting off all wicked affections by the power of Christ, we may serve God in purity of life.

(Phi 3:4) Though I might also haue confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, much more I,

(Notes Reference) (4) Though I might also have confidence in the flesh. If any other man thinketh that he hath whereof he might trust in the flesh, I more:

(4) He does not doubt to prefer himself even according to the flesh, before those perverse zealous urgers of the Law, that all men may know that he does with good judgment of mind, consider of little worth all of those outward things. For he who has Christ lacks nothing, and confidence in our works cannot stand with the free justification in Christ by faith.

(Phi 3:5) Circumcised the eight day, of the kinred of Israel, of the tribe of Beniamin, an Ebrewe of the Ebrewes, by the Lawe a Pharise.

(Phi 3:6) Concerning zeale, I persecuted ye Church: touching the righteousnesse which is in the Law, I was vnrebukeable.

(Phi 3:7) But the thinges that were vantage vnto me, the same I counted losse for Christes sake.

(Notes Reference) But what things were (d) gain to me, those I counted loss for Christ.

(d) Which I considered as gain.

(Phi 3:8) Yea, doubtlesse I thinke all thinges but losse for the excellent knowledge sake of Christ Iesus my Lord, for whome I haue counted all things losse, and doe iudge them to bee dongue, that I might winne Christ,

(Notes Reference) Yea doubtless, and I count (e) all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may (f) win Christ,

(e) He shuts out all works, those that go before, as well as those that come after faith.

(f) That in their place I might get Christ, and from a poor man become rich, so far am I from losing anything at all.

(Phi 3:9) And might bee founde in him, that is, not hauing mine owne righteousnesse, which is of the Lawe, but that which is through the faith of Christ, euen the righteousnesse which is of God through faith,

(Notes Reference) And be found in (g) him, (h) not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith:

(g) In Christ: for those that are found outside of Christ are subject to condemnation.

(h) That is, to be in Christ, to be found not in a man's own righteousness, but clothed with the righteousness of Christ imputed to him.

(Phi 3:10) That I may know him, and the vertue of his resurrection, and the fellowship of his afflictions, and be made conformable vnto his death,

(Notes Reference) (5) That I may (i) know him, and the power of his resurrection, and the (6) fellowship of his sufferings, being made conformable unto his death;

(5) This is the end of righteousness by faith with regard to us, that by the power of his resurrection we may escape from death.

(i) That I may indeed feel him, and have an experience of him. (6) The way to that eternal salvation is to follow Christ's steps by afflictions and persecutions, until we come to Christ himself, who is our mark at which we aim, and receive that reward to which God calls us in him. And the apostle sets these true exercises of godliness against those vain ceremonies of the Law, in which the false apostles put the sum of godliness.

(Phi 3:11) If by any meanes I might attaine vnto the resurrection of the dead:

(Notes Reference) If by any means I might attain unto the (k) resurrection of the dead.

(k) To everlasting life, which follows the resurrection of the saints.

(Phi 3:12) Not as though I had alreadie attained to it, either were alreadie perfect: but I follow, if that I may comprehend that for whose sake also I am comprehended of Christ Iesus.

(Notes Reference) Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am (l) apprehended of Christ Jesus.

(l) For we run only as far forth as we are laid hold on by Christ, that is, as God gives us strength, and shows us the way.

(Phi 3:13) Brethren, I count not my selfe, that I haue attained to it, but one thing I doe: I forget that which is behinde, and endeuour my selfe vnto that which is before,

(Phi 3:14) And follow hard toward the marke, for the prise of the hie calling of God in Christ Iesus.

(Phi 3:15) Let vs therefore as many as be perfect, be thus minded: and if yee be otherwise minded, God shall reueile euen the same vnto you.

(Notes Reference) (7) Let us therefore, as many as be (m) perfect, be thus minded: and if in any thing ye be otherwise minded, God shall reveal even this unto you.

(7) The conclusion of this exhortation standing upon three members: the first is, that those who have profited in the truth of this doctrine should continue in it. The second is, that if there are any who are yet ignorant and do not understand these things, and who doubt of the abolishing of the Law, they should cause no trouble, and should be gently waited for, until they also are instructed by the Lord. The third is, that they judge the false apostles by their fruits: in which he does not doubt to set forth himself as an example.

(m) He said before that he was not perfect. So that in this place he calls those perfect who have somewhat profited in the knowledge of Christ and the Gospel, whom he sets against the rude and ignorant, as he himself expounds in (Phi 3:16).

(Phi 3:16) Neuerthelesse, in that whereunto wee are come, let vs proceede by one rule, that wee may minde one thing.

(Phi 3:17) Brethren, bee followers of mee, and looke on them, which walke so, as yee haue vs for an ensample.

(Phi 3:18) For many walke, of whom I haue told you often, and nowe tell you weeping, that they are the enemies of the Crosse of Christ:

(Notes Reference) (8) (For many walk, of whom I have told you often, and now tell you even weeping, [that they are] the enemies of the cross of Christ:

(8) He shows what the false apostles truly are, not from malice or ambition, but with sorrow and tears, that is, because being enemies of the Gospel (for that is joined with persecuting it) they regard nothing else, but the benefits of this life: that is to say, that abounding in peace, and quietness, and all worldly pleasures, they may live in great estimation among men, whose miserable end he forewarned them of.

(Phi 3:19) Whose ende is damnation, whose God is their bellie, and whose glorie is to their shame, which minde earthly things.

(Notes Reference) Whose (n) end [is] destruction, whose God [is their] belly, and [whose] (o) glory [is] in their shame, who mind earthly things.)

(n) Reward.

(o) Which they hunt after from men's hands.

(Phi 3:20) But our conuersation is in heauen, from whence also we looke for the Sauiour, euen the Lord Iesus Christ,

(Notes Reference) (9) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ:

(9) He sets against these fellows true pastors who neglect earthly things, and aspire to heaven only, where they know that even in their bodies they will be clothed with that eternal glory, by the power of God.

(Phi 3:21) Who shall change our vile bodie, that it may be fashioned like vnto his glorious body, according to the working, whereby hee is able euen to subdue all things vnto him selfe.

(Phi 4:1) Therefore, my brethre, beloued and longed for, my ioy and my crowne, so continue in the Lord, yee beloued.

(Notes Reference) Therefore, (1) my brethren dearly beloved and longed for, my joy and (a) crown, so stand fast in the (b) Lord, [my] dearly beloved.

(1) A rehearsal of the conclusion: that they bravely continue until they have gotten the victory, trusting in the Lord's strength.

(a) My honour.

(b) In that unification of which the Lord is the bond.

(Phi 4:2) I pray Euodias, and beseech Syntyche, that they be of one accord in the Lord,

(Notes Reference) (2) I beseech Euodias, and beseech Syntyche, that they be of the same mind in the Lord.

(2) He also calls on some by name, partly because they needed private exhortation, and partly also to stir up others to be more prompt and ready.

(Phi 4:3) Yea, and I beseech thee, faithfull yokefellow, helpe those women, which laboured with me in the Gospel, with Clement also, and with other my fellowe labourers, whose names are in the booke of life.

(Notes Reference) And I intreat thee also, true yokefellow, help those women which laboured with me in the gospel, with Clement also, and [with] other my fellowlabourers, whose names [are] in the (c) book of life.

(c) God is said, after the manner of men, to have a book, in which the names of his elect are written, to whom he will give everlasting life. Ezekiel calls it the writing of the house of Israel, and the secret of the Lord; (Eze 13:9).

(Phi 4:4) Reioyce in the Lord alway, againe I say, reioyce.

(Notes Reference) (3) Rejoice in the (d) Lord alway: [and] again I say, Rejoice.

(3) He adds particular exhortations: and the first is, that the joy of the Philippians should not be hindered by any afflictions that the wicked imagine and work against them.

(d) So is the joy of the world distinguished from our joy.

(Phi 4:5) Let your patient minde be knowen vnto all men. The Lord is at hand.

(Notes Reference) (4) Let your (e) moderation be known unto all men. (5) The Lord [is] at hand.

(4) The second is, that taking all things in good part, they behave themselves moderately with all men.

(e) Your quiet and settled mind. (5) The taking away of an objection: we must not be anxious because of impatience, seeing that God is at hand to give us help in time for all our miseries.

(Phi 4:6) Be nothing carefull, but in all thinges let your requestes be shewed vnto God in praier, and supplication with giuing of thankes.

(Notes Reference) (6) Be careful for nothing; but in every thing by prayer and supplication with (f) thanksgiving let your requests be made known unto God.

(6) The third is, that we are not too anxious for anything, but with sure confidence give God thanks, and desire from him whatever we have need of, that with a quiet conscience we may wholly and with all our hearts submit ourselves to him.

(f) So David began very often with tears, but ended with thanksgiving.

(Phi 4:7) And the peace of God which passeth all vnderstanding, shall preserue your heartes and mindes in Christ Iesus.

(Notes Reference) And the (g) peace of God, which passeth all understanding, shall keep your (h) hearts and minds through Christ Jesus.

(g) That great quietness of mind, which God alone gives in Christ.

(h) He divides the mind into the heart, that is, into that part which is the seat of the will and affections, and into the higher part, by which we understand and reason about matters.

(Phi 4:8) Furthermore, brethre, whatsoeuer things are true, whatsoeuer things are honest, whatsoeuer thinges are iust, whatsoeuer thinges are pure, whatsoeuer thinges are worthie loue, whatsoeuer things are of good report, if there be any vertue, or if there be any praise, thinke on these things,

(Notes Reference) (7) Finally, brethren, whatsoever things are true, whatsoever things (i) [are] honest, whatsoever things [are] just, whatsoever things [are] pure, whatsoever things [are] lovely, whatsoever things [are] of good report; if [there be] any virtue, and if [there be] any praise, think on these things.

(7) A general conclusion, that as they have been taught both in word and example, so they build their lives to the rule of all holiness and righteousness.

(i) Whatever things are such that they beautify and set you apart with a holy gravity.

(Phi 4:9) Which yee haue both learned and receiued, and heard, and seene in mee: those things doe, and the God of peace shalbe with you.

(Phi 4:10) Nowe I reioyce also in the Lord greatly, that nowe at the last your care for mee springeth afresh, wherein notwithstanding ye were careful, but yee lacked opportunitie.

(Notes Reference) (8) But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity.

(8) He witnesses that their liberality was acceptable to him, with which they helped him in his extreme poverty: but yet so moderating his words, that he might declare himself void of all suspicion of dishonesty, and that he has a mind content both with prosperity and adversity, and to be short, that he rests himself only in the will of God.

(Phi 4:11) I speake not because of want: for I haue learned in whatsoeuer state I am, therewith to bee content.

(Notes Reference) Not that I speak in respect of (k) want: for I have learned, in whatsoever state I am, [therewith] to be content.

(k) As though I am speaking concerning my want.

(Phi 4:12) And I can be abased, and I can abounde: euery where in all things I am instructed, both to be full, and to be hungrie, and to abounde, and to haue want.

(Notes Reference) I know both how to be (l) abased, and I know how to abound: every where and in all things I am (m) instructed both to be full and to be hungry, both to abound and to suffer need.

(l) He uses a general word, and yet he speaks but of one type of cross, which is poverty, for poverty commonly brings all types of discomforts with it.

(m) This is a metaphor taken from holy things or sacrifices, for our life is like a sacrifice.

(Phi 4:13) I am able to do al things through the helpe of Christ, which strengtheneth me.

(Phi 4:14) Notwithstanding yee haue well done, that yee did communicate to mine affliction.

(Phi 4:15) And yee Philippians knowe also that in the beginning of the Gospell, when I departed from Macedonia, no Church communicated with me, concerning the matter of giuing and receiuing, but yee onely.

(Notes Reference) (9) Now ye Philippians know also, that in the (n) beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only.

(9) He witnesses that he remembers also their former benefits, and again puts away sinister suspicion of greedy desire, in that that he received nothing from anyone else.

(n) At the beginning, when I preached the Gospel among you.

(Phi 4:16) For euen when I was in Thessalonica, yee sent once, and afterward againe for my necessitie,

(Phi 4:17) Not that I desire a gift: but I desire the fruit which may further your reckoning.

(Notes Reference) (10) Not because I desire a gift: but I desire fruit that may abound to your account.

(10) He witnesses again that he admits well of their benefit, not so much for his own sake as for theirs, because they gave it not so much to him, as they offered it to God as a sacrifice, of which the Lord himself will not be forgetful.

(Phi 4:18) Now I haue receiued all, and haue plentie: I was euen filled, after that I had receiued of Epaphroditus that which came from you, an odour that smellleth sweete, a sacrifice acceptable and pleasant to God.

(Notes Reference) But I have all, and abound: I am full, having received of Epaphroditus the things [which were sent] from you, an (o) odour of a sweet smell, a sacrifice acceptable, wellpleasing to God.

(o) He alludes to the sweet smelling savours that were offered under the old Law.

(Phi 4:19) And my God shall fulfill all your necessities through his riches with glorie in Iesus Christ.

(Phi 4:20) Vnto God euen our Father be praise for euermore, Amen.

(Phi 4:21) Salute all the Saintes in Christ Iesus. The brethren, which are with me, greete you.

(Phi 4:22) All the Saintes salute you, and most of all they which are of Cesars houshold.

(Notes Reference) All the saints salute you, chiefly they that are of (p) Caesar's household.

(p) Those who belong to the emperor Nero.

(Phi 4:23) The grace of our Lord Iesus Christ be with you all, Amen. [Written to the Philippians from Rome, and sent by Epaphroditus.]