Read the New Testament in 24 Weeks

Footnotes

1. Ephesians 1:1 The inscription and salutation, whereof we have spoken in the former Epistles.
2. Ephesians 1:1 This is the definition of the Saints, showing what they are.
3. Ephesians 1:3 The first part of the Epistle, wherein he handleth all the parts of our salvation, propounding the example of the Ephesians, and using divers exhortations, and beginning after his manner with thanksgiving.
4. Ephesians 1:3 The efficient cause of our salvation is God, not considered confusedly and generally, but as the father of our Lord Jesus Christ.
5. Ephesians 1:3 The next final cause, and in respect of us, is our salvation, all things being bestowed upon us which are necessary to our salvation, which kind of blessings is heavenly and proper to the elect.
6. Ephesians 1:3 With all kind of gracious and bountiful goodness which is heavenly indeed, and from God only.
7. Ephesians 1:3 Which God our Father gave us from his high throne from above: or because the Saints have those gifts bestowed on them, which belong properly to the citizens of heaven.
8. Ephesians 1:3 The matter of our salvation is Christ, in whom only we are endued with spiritual blessing and unto salvation.
9. Ephesians 1:4 He declareth the efficient cause, or by what means God the Father saveth us in his Son: Because saith he, he chose us from everlasting in his Son.
10. Ephesians 1:4 To be adopted in him.
11. Ephesians 1:4 He expoundeth the next final cause, which he maketh double, to wit, sanctification and justification, whereof he will speak hereafter. And hereby also two things are to be noted, to wit, that holiness of life cannot be separated from the grace of election: and again what pureness forever is in us, is the gift of God, who hath freely of his mercy chosen us.
12. Ephesians 1:4 Then God did not choose us, because we were, or otherwise should have been holy, but to the end we should be holy.
13. Ephesians 1:4 Being clothed with Christ’s righteousness.
14. Ephesians 1:4 Truly and sincerely.
15. Ephesians 1:5 Another plainer exposition of the efficient cause, and also of eternal election, whereby God is saith to have chosen us in Christ, to wit, because it pleased him to appoint us out when we were not yet born, whom he would make to be his children by Jesus Christ: so that there is no reason here of our election to be sought, but in the free mercy of God, neither is faith which God foresaw, the cause of predestination, but the effect.
16. Ephesians 1:5 God respecteth nothing, either that present is, or that is to come, but himself only.
17. Ephesians 1:6 The uttermost and chiefest final cause is the glory of God the Father, who saveth us freely in his Son.
18. Ephesians 1:6 That as his bountiful goodness deserveth all praise, so also it should be set forth and published.
19. Ephesians 1:6 Another final cause more near, is our justification, while that he freely accounteth us for just in his Son.
20. Ephesians 1:7 An expounding of the material cause, how we are made acceptable to God in Christ, for it is he only, whose sacrifice by the mercy of God is imputed unto us, for the forgiveness of sin.
21. Ephesians 1:8 Now he cometh at length to the formal cause, that is to say, to vocation or preaching of the Gospel, whereby God executeth that eternal counsel of our free reconciliation and salvation in Christ. And putting in place of the Gospel all wisdom and understanding, he showeth how excellent it is.
22. Ephesians 1:8 By which gracious goodness and bountifulness.
23. Ephesians 1:8 In perfect and sound wisdom.
24. Ephesians 1:9 For unless the Lord had opened unto us that mystery, we could never have so much as dreamed of it ourselves.
25. Ephesians 1:9 Not only the election, but also the vocation proceedeth of meer grace.
26. Ephesians 1:10 The Father exhibiteth and gave Christ, who is the head of all the elect unto the world, at that time which was convenient, according as he most wisely disposed all times from everlasting. And Christ is he in whom all the elect from the beginning of the world, (otherwise wandering and separated from God) are gathered together: of which some were then in heaven when he came into the earth, (to wit, such as by faith in him to come, were gathered together) and others being found upon the earth, were gathered together of him, and the rest are daily gathered together.
27. Ephesians 1:10 The faithful are said to be gathered together in Christ, because they are joined together with him through faith, and become as it were one man.
28. Ephesians 1:11 He applieth severally the benefit of vocation to the believing Jews, going back to the very fountain, that even they also may not attribute their salvation neither to themselves, nor to their stock, nor to any other thing, but to the only grace and mercy of God, both because they were called, and also because they were first called.
29. Ephesians 1:11 All things are attributed to the grace of God without exception, and yet for all that, we are not stocks, for he giveth us grace both to will and to be able to do those things that are good, Phil. 2:13.
30. Ephesians 1:12 He speaketh of the Jews.
31. Ephesians 1:13 Now he maketh the Ephesians (or rather all the Gentiles) equal to the Jews, because that notwithstanding they came last, yet being called by the same Gospel, they embraced it by faith, and were sealed up with the same spirit, which is the pledge of election, until the inheritance itself be seen, that in them also also the glory of God might shine forth, and be manifested.
32. Ephesians 1:13 That word which is truth indeed, because it cometh from God.
33. Ephesians 1:13 This is a borrowed kind of speech taken of a seal, which being put to anything, maketh a difference between those things that are authentical, and others that are not.
34. Ephesians 1:13 With that Spirit, which bringeth not the Law, but the promise of free adoption.
35. Ephesians 1:14 Full and perfect.
36. Ephesians 1:15 He returneth to the former gratulation, concluding two things together of those things that went before: the first is, that all good things come to us from God the Father in Christ, and by Christ, that for them he may be praised of us. The second is that all those things (which he bringeth to two heads, to wit, faith and charity) are increased in us by certain degrees, so that we must desire increase of his grace from whom we have the beginning, and of whom we hope for the end.
37. Ephesians 1:17 The causes of faith are God the Father lightening our minds with his holy spirit, that we may embrace Christ opened unto us in the Gospel, to the obtaining of everlasting life, and the setting forth of God’s glory.
38. Ephesians 1:17 Full of majesty.
39. Ephesians 1:17 For it is not enough for us to have known God once, but we must know him every day more and more.
40. Ephesians 1:18 What blessings they are which he calleth you to hope for whom he calleth to Christ.
41. Ephesians 1:19 The excellency of faith is declared by the effects, because the mighty power of God is set forth and shown therein.
42. Ephesians 1:20 The Apostle willeth us to behold in our most glorious Christ with the eye of faith, that most excellent power and glory of God, whereof all the faithful are partakers, although it be as yet very dark in us, by reason of the ignominy of the cross and the weakness of the flesh.
43. Ephesians 1:20 To be set on God’s right hand, is to be partaker of the sovereignty which he hath over all creatures.
44. Ephesians 1:21 Everything whatsoever it be, or above all things be they of never such power or excellency.
45. Ephesians 1:22 That we should not think that that excellent glory of Christ is a thing wherewith we have nought to do, he witnesseth, that he was appointed of God the Father the head of all the Church, and therefore the body must be joined to his head, which otherwise should be a maimed thing without the members: which notwithstanding is not of necessity (seeing that the Church is rather quickeneth and sustained by the only virtue of Christ, so far off is it, that he needeth the fullness thereof) but of the infinite goodwill and pleasure of God, who vouchsafeth to join us to his Son.
46. Ephesians 1:22 Insomuch that there is nothing but is subject to him.
47. Ephesians 1:23 For the love of Christ is so great toward the Church, that though he do fully satisfy all with all things, yet he esteemeth himself but a maimed and unperfect head, unless he have the Church joined to him as his body.
48. Ephesians 2:1 He declareth again the greatness of God’s good will, by comparing that miserable state wherein we are born, with that dignity whereunto we are advanced by God the Father in Christ. So he describeth that condition in such sort, that he saith, that touching spiritual motions we are not only born half dead, but wholly and altogether dead.
49. Ephesians 2:1 See Rom. 6:2. So then he calleth them dead, which are not regenerate: for as the immortality of them which are damned, is no life, so this knitting together of body and soul is properly no life, but death in them which are not ruled by the Spirit of God.
50. Ephesians 2:1 He showeth the cause of death, to wit, sins.
51. Ephesians 2:2 He proveth by the effects that all were spiritually dead.
52. Ephesians 2:2 He proveth this evil to be universal, insomuch as all are slaves of Satan.
53. Ephesians 2:2 At the pleasure of the prince.
54. Ephesians 2:2 Men are therefore slaves to Satan, because they are willingly rebellious against God.
55. Ephesians 2:2 They are called the children of disobedience, which are given to disobedience.
56. Ephesians 2:3 After that he hath severally condemned the Gentiles, he confesseth that the Jews, amongst whom he numbereth himself, are not a whit better.
57. Ephesians 2:3 By the name of flesh in the first place, he meaneth the whole man, which he divideth into two parts: into the flesh, which is the part that the Philosophers term without reason, and into the thought, which they call reasonable: so that he leaveth nothing in man half dead, but concludeth that the whole man is of nature the son of wrath.
58. Ephesians 2:3 The conclusion: All men are born subject to the wrath and curse of God.
59. Ephesians 2:3 Men are said to be children of wrath passively, that is to say, guilty of everlasting death by the judgment of God, who is angry with them.
60. Ephesians 2:3 Profane people which knew not God.
61. Ephesians 2:4 Now hereof followeth another member of the comparison, declaring our excellency, to wit, that by the virtue of Christ we are delivered from that death, and made partakers of eternal life, to the end that at length we may reign with him. And by divers and sundry means he beateth this into their heads, that the efficient cause of this benefit is the free mercy of God: and Christ himself is the material cause: and faith is the instrument which also is the free gift of God: and the end is God’s glory.
62. Ephesians 2:6 To wit, as he addeth afterward in Christ, for as yet this is not fulfilled in us, but only in our head, by whose spirit we have begun to die to sin, and live to God, until that work be fully brought to an end: but yet the hope is certain, for we are as sure of that we look for: as we are of that we have received already.
63. Ephesians 2:8 So then, Grace, that is to say, the gift of God, and faith, do stand one with another, to which two these are contrary, To be saved by ourselves, or by our works. Therefore what mean they which would join together things of so contrary nature?
64. Ephesians 2:9 He taketh away expressly and namely from our works the praise of justification, seeing that the good works themselves are the effects of grace in us.
65. Ephesians 2:10 He speaketh here of grace, and not of nature: therefore be the works never so good, look what they are, they are it of grace.
66. Ephesians 2:11 Applying the former doctrine to the Gentiles, he showeth that they were not only as the Jews, by nature, but also after an especial sort, strangers and without God: and therefore they ought so much the rather remember that same so great a benefit of God.
67. Ephesians 2:11 You were called no otherwise than Gentiles, that all the world might witness of your uncleanness.
68. Ephesians 2:11 Of the Jews which were known from you by the mark of circumcision, the mark of the covenant.
69. Ephesians 2:12 He beginneth first with Christ, who was the end of all the promises.
70. Ephesians 2:12 You had no right or title, to the common wealth of Israel.
71. Ephesians 2:13 Christ is the only bond of the Jews and Gentiles, whereby they be reconciled to God.
72. Ephesians 2:14 As by the ceremonies and worship appointed by the Law, the Jews were divided from the Gentiles, so now Christ, having broken down the partition wall, joineth them both together, both in himself, and betwixt themselves, and to God. Whereby it followeth, that whosoever established the ceremonies of the Law, maketh the grace of Christ void and of none effect.
73. Ephesians 2:16 He alludeth to the sacrifices of the Law, which represented that true and only sacrifice.
74. Ephesians 2:16 For he destroyed death by death, and fastened it as it were to the cross.
75. Ephesians 2:17 The preaching of the Gospel is an effectual instrument of this grace, common as well to the Jews as to the Gentiles.
76. Ephesians 2:18 Christ is the gate as it were, by whom we come to the Father, and the holy Ghost is as it were our lodes man who leadeth us.
77. Ephesians 2:19 The conclusion: The Gentiles are taken into the fellowship of salvation. And he describeth the excellency of the Church, calling it the city and house of God.
78. Ephesians 2:20 The Lord committed the doctrine of salvation, first to the Prophets, and then to the Apostles, the end whereof and matter as it were and substance, is Christ. Therefore that is indeed the true and Catholic Church, which is builded upon Christ by the Prophets and Apostles, as a spiritual temple consecrated to God.
79. Ephesians 2:20 That is, the head of the building, for the foundations are as it were the heads of the buildings.
80. Ephesians 2:21 So that God is the workman not only of the foundation, but also of the whole building.