Read Scripture In A Year: April 17

Passage 1: Numbers 36

(Num 36:1) Then the chiefe fathers of the familie of the sonnes of Gilead, the sonne of Machir, the sonne of Manasseh, of the families of the sones of Ioseph, came, and spake before Moses, and before the princes, the chiefe fathers of the children of Israel,

(Notes Reference) And the (a) chief fathers of the families of the children of Gilead, the son of Machir, the son of Manasseh, of the families of the sons of Joseph, came near, and spake before Moses, and before the princes, the chief fathers of the children of Israel:

(a) It seems that the tribes contended who might marry these daughters to have their inheritance: and therefore the sons of Joseph proposed the matter to Moses.

(Num 36:2) And saide, The Lord commanded my lord to giue the land to inherit by lot to the children of Israel: and my lord was commanded by the Lord, to giue the inheritance of Zelophehad our brother vnto his daughters.

(Notes Reference) And they said, The LORD commanded (b) my lord to give the land for an inheritance by lot to the children of Israel: and my lord was commanded by the LORD to give the inheritance of Zelophehad our brother unto his daughters.

(b) Meaning Moses.

(Num 36:3) If they bee married to any of the sonnes of the other tribes of the children of Israel, then shall their inheritance be taken away from the inheritance of our fathers, and shalbe put vnto the inheritance of the tribe whereof they shalbe: so shall it be taken away from the lot of our inheritance.

(Num 36:4) Also when the Iubile of the children of Israel commeth, then shall their inheritance be put vnto the inheritance of the tribe whereof they shall be: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

(Notes Reference) And when the (c) jubile of the children of Israel shall be, then shall their inheritance be put unto the inheritance of the tribe whereunto they are received: so shall their inheritance be taken away from the inheritance of the tribe of our fathers.

(Num 36:5) Then Moses commanded the children of Israel, according to the word of the Lord, saying, The tribe of the sonnes of Ioseph haue said well.

(Notes Reference) And Moses commanded the children of Israel according to the word of the LORD, saying, The tribe of the sons of Joseph hath said (d) well.

(d) For the tribe could not have continued, if the inheritance which was the maintenance of it should have been alienated to others.

(Num 36:6) This is the thing that the Lord hath commanded, concerning the daughters of Zelophehad, saying, They shall be wiues, to whome they thinke best, onely to the familie of the tribe of their father shall they marry:

(Num 36:7) So shall not the inheritance of the children of Israel remoue from tribe to tribe, for euery one of the children of Israel shall ioyne himselfe to the inheritance of the tribe of his fathers.

(Num 36:8) And euery daughter that possesseth any inheritance of the tribes of the children of Israel, shalbe wife vnto one of the familie of the tribe of her father: that the children of Israel may enioye euery man the inheritance of their fathers.

(Notes Reference) And every daughter, that possesseth an (e) inheritance in any tribe of the children of Israel, shall be wife unto one of the family of the tribe of her father, that the children of Israel may enjoy every man the inheritance of his fathers.

(e) When there is no male to inherit.

(Num 36:9) Neither shall the inheritance go about from tribe to tribe: but euery one of the tribes of the childre of Israel shall sticke to his own inheritace.

(Num 36:10) As the Lord commanded Moses, so did the daughters of Zelophehad.

(Num 36:11) For Mahlah, Tirzah, and Hoglah, and Milcah, and Noah the daughters of Zelophehad were married vnto their fathers brothers sonnes,

(Num 36:12) They were wiues to certaine of the families of the sonnes of Manasseh the sonne of Ioseph: so their inheritance remained in the tribe of the familie of their father.

(Num 36:13) These are the commandements and lawes which the Lord commanded by the hand of Moses, vnto the children of Israel in the plaine of Moab, by Iorden toward Iericho.

(Notes Reference) These [are] the (f) commandments and the judgments, which the LORD commanded by the hand of Moses unto the children of Israel in the plains of Moab by Jordan [near] Jericho.

(f) Concerning the ceremonial and judicial laws.

Passage 2: Proverbs 27

(Pro 27:1) Boast not thy selfe of to morowe: for thou knowest not what a day may bring forth.

(Notes Reference) Boast not thyself of to (a) morrow; for thou knowest not what a day may bring forth.

(a) Do not delay the time, but take the opportunity when it is offered.

(Pro 27:2) Let another man prayse thee, and not thine owne mouth: a stranger, and not thine owne lips.

(Pro 27:3) A stone is heauie, and the sand weightie: but a fooles wrath is heauier then them both.

(Pro 27:4) Anger is cruell, and wrath is raging: but who can stand before enuie?

(Notes Reference) Wrath [is] cruel, and anger [is] outrageous; but who [is] able to stand before (b) envy?

(b) For the envious are obstinate, and cannot be reconciled.

(Pro 27:5) Open rebuke is better then secret loue.

(Pro 27:6) The wounds of a louer are faithful, and the kisses of an enemie are pleasant.

(Notes Reference) Faithful [are] the wounds of a friend; but the kisses of an enemy [are] (c) deceitful.

(Pro 27:7) The person that is full, despiseth an hony combe: but vnto the hungry soule euery bitter thing is sweete.

(Pro 27:8) As a bird that wandreth from her nest, so is a man that wandreth from his owne place.

(Pro 27:9) As oyntment and perfume reioyce the heart, so doeth the sweetenes of a mans friend by hearty counsell.

(Pro 27:10) Thine owne friend and thy fathers friend forsake thou not: neither enter into thy brothers house in the day of thy calamitie: for better is a neighbour that is neere, then a brother farre off.

(Notes Reference) Thy own friend, and thy father's friend, forsake not; neither go into thy brother's (d) house in the day of thy calamity: [for] better [is] a neighbour [that is] near than a brother far off.

(d) Do not trust any worldly help in the day of your trouble.

(Pro 27:11) My sonne, be wise, and reioyce mine heart, that I may answere him that reprocheth me.

(Pro 27:12) A prudent man seeth the plague, and hideth himselfe: but the foolish goe on still, and are punished.

(Notes Reference) (e) A prudent [man] foreseeth the evil, [and] hideth himself; [but] the simple pass on, [and] are punished.

(e) See Pro 22:3

(Pro 27:13) Take his garment that is surety for a stranger, and a pledge of him for the stranger.

(Pro 27:14) He that prayseth his friend with a loude voyce, rising earely in the morning, it shall be counted to him as a curse.

(Notes Reference) He that blesseth his friend with a loud voice, rising (f) early in the morning, it shall be counted a curse to him.

(f) Hastily and without cause.

(Pro 27:15) A continual dropping in the day of raine, and a contentious woman are alike.

(Pro 27:16) He that hideth her, hideth the winde, and she is as ye oyle in his right hand, that vttereth it selfe.

(Pro 27:17) Yron sharpeneth yron, so doeth man sharpen the face of his friend.

(Notes Reference) Iron sharpeneth iron; so a (g) man sharpeneth the countenance of his friend.

(g) One hasty man provokes another to anger.

(Pro 27:18) He that keepeth the fig tree, shall eate the fruite thereof: so he that waiteth vpon his master, shall come to honour.

(Pro 27:19) As in water face answereth to face, so the heart of man to man.

(Notes Reference) As in water face [answereth] to face, (h) so the heart of man to man.

(h) There is no difference between men by nature, only the grace of God makes the difference.

(Pro 27:20) The graue and destruction can neuer be full, so the eyes of man can neuer be satisfied.

(Pro 27:21) As is the fining pot for siluer and the fornace for golde, so is euery man according to his dignitie.

(Notes Reference) [As] the refining pot for silver, and the furnace for gold; so [is] a man to his (i) praise.

(i) That is, he is either known to be ambitious and glorious, or humble and modest.

(Pro 27:22) Though thou shouldest bray a foole in a morter among wheate brayed with a pestell, yet will not his foolishnes depart from him.

(Pro 27:23) Be diligent to know ye state of thy flocke, and take heede to the heardes.

(Pro 27:24) For riches remaine not alway, nor the crowne from generation to generation.

(Pro 27:25) The hey discouereth it selfe, and the grasse appeareth, and the herbes of the mountaines are gathered.

(Pro 27:26) The lambes are for thy clothing, and the goates are the price of the fielde.

(Notes Reference) The (k) lambs [are] for thy clothing, and the goats [are] the price of the field.

(k) This declares the great goodness of God towards man, and the diligence that he requires from him for the preservation of his gifts.

(Pro 27:27) And let the milke of the goates be sufficient for thy foode, for the foode of thy familie, and for the sustenance of thy maydes.

Passage 3: John 9-10

(Joh 9:1) And as Iesus passed by, he sawe a man which was blinde from his birth.

(Notes Reference) And (1) as [Jesus] passed by, he saw a man which was blind from [his] birth.

(1) Sin is even the beginning of all bodily diseases, and yet it does not follow that in punishing, even very severely, that God is punishing because of sin.

(Joh 9:2) And his disciples asked him, saying, Master, who did sinne, this man, or his parents, that he was borne blinde?

(Joh 9:3) Iesus answered, Neither hath this man sinned, nor his parents, but that the workes of God should be shewed on him.

(Notes Reference) Jesus answered, (a) Neither hath this man sinned, nor his parents: but that the works of God should be made manifest in him.

(a) Christ reasons here as his disciples thought, who presupposed that no diseases came except for the reason of sins: as a result of this he answers that there was another cause of this man's blindness, and that was in order that God's work might be seen.

(Joh 9:4) I must worke the workes of him that sent me, while it is day: the night commeth when no man can worke.

(Notes Reference) (2) I must work the works of him that sent me, while it is (b) day: the night cometh, when no man can work.

(2) The works of Christ are is it were a light, which enlighten the darkness of the world.

(b) By "day" is meant the light, that is, the enlightening doctrine of the heavenly truth: and by night is meant the darkness which comes by the obscurity of the same doctrine.

(Joh 9:5) As long as I am in the world, I am the light of the world.

(Joh 9:6) Assoone as he had thus spoken, he spat on the ground, and made clay of the spettle, and anointed the eyes of the blinde with the clay,

(Notes Reference) (3) When he had thus spoken, he spat on the ground, and made clay of the spittle, and he anointed the eyes of the blind man with the clay,

(3) Christ healing the man born blind by taking the symbol of clay, and afterward the symbol of the fountain of Siloam (which signifies "sent") shows that as he at the beginning made man, so does he again restore both his body and soul: and yet in such a way that he himself comes first of his own accord to heal us.

(Joh 9:7) And sayd vnto him, Go wash in the poole of Siloam (which is by interpretation, Sent.) He went his way therefore, and washed, and came againe seeing.

(Joh 9:8) Nowe the neighbours and they that had seene him before, when he was blinde, sayd, Is not this he that sate and begged?

(Notes Reference) (4) The neighbours therefore, and they which before had seen him that he was blind, said, Is not this he that sat and begged?

(4) A true image of all men, who as they are naturally blind do not themselves receive the light that is offered unto them, nor endure it in another, and yet make a great fuss among themselves.

(Joh 9:9) Some said, This is he: and other sayd, He is like him: but he himselfe sayd, I am he.

(Joh 9:10) Therefore they sayd vnto him, Howe were thine eyes opened?

(Notes Reference) Therefore said they unto him, How were thine eyes (c) opened?

(c) This is a Hebrew idiom, for they call a man's eyes shut when they cannot receive any light: and therefore blind men who are made to see are said to have their eyes opened.

(Joh 9:11) He answered, and sayd, The man that is called Iesus, made clay, and anointed mine eyes, and sayde vnto me, Goe to the poole of Siloam and wash. So I went and washed, and receiued sight.

(Joh 9:12) Then they sayd vnto him, Where is he? He sayd, I can not tell.

(Joh 9:13) They brought to the Pharises him that was once blinde.

(Joh 9:14) And it was the Sabbath day, when Iesus made the clay, and opened his eyes.

(Joh 9:15) Then againe the Pharises also asked him, how he had receiued sight. And hee sayd vnto them, He layd clay vpon mine eyes, and I washed, and doe see.

(Joh 9:16) Then said some of the Pharises, This man is not of God, because he keepeth not the Sabbath day. Others sayd, Howe can a man that is a sinner, doe such miracles? and there was a dissension among them.

(Notes Reference) (5) Therefore said some of the Pharisees, This man is not of God, because he keepeth not the sabbath day. Others said, How can a man that is a sinner do such miracles? And there was a division among them.

(5) Religion is assaulted most by the pretence of religion: but the more it is pressed down, the more it rises up.

(Joh 9:17) Then spake they vnto the blinde againe, What sayest thou of him, because he hath opened thine eyes? And he sayd, He is a Prophet.

(Joh 9:18) Then the Iewes did not beleeue him (that he had bene blinde, and receiued his sight) vntill they had called the parents of him that had receiued sight.

(Joh 9:19) And they asked them, saying, Is this your sonne, whom ye say was borne blinde? How doeth he nowe see then?

(Joh 9:20) His parents answered them, and sayd, We know that this is our sonne, and that he was borne blinde:

(Joh 9:21) But by what meanes hee nowe seeth, we know not: or who hath opened his eyes, can we not tell: he is olde ynough: aske him: hee shall answere for himselfe.

(Joh 9:22) These wordes spake his parents, because they feared the Iewes: for the Iewes had ordeined already, that if any man did confesse that he was Christ, he should be excommunicate out of the Synagogue.

(Joh 9:23) Therefore sayde his parents, Hee is olde ynough: aske him.

(Joh 9:24) Then againe called they the man that had bene blinde, and sayd vnto him, Giue glory vnto God: we know that this man is a sinner.

(Notes Reference) Then again called they the man that was blind, and said unto him, (d) Give God the praise: we know that this man is a (e) sinner.

(d) A solemn order, by which men were put under oath in ancient time to acknowledge their fault before God, as if it was said to them, "Consider that you are before God, who knows the entire matter, and therefore be sure that you revere his majesty, and do him this honour and confess the whole matter openly rather than to lie before him"; (Jos 7:19; 1Sa 6:5).

(e) He is called a sinner in the Hebrew language, who is a wicked man, and someone who makes an art of sinning.

(Joh 9:25) Then he answered, and sayd, Whether hee be a sinner or no, I can not tell: one thing I know, that I was blinde, and nowe I see.

(Joh 9:26) Then sayd they to him againe, What did he to thee? howe opened he thine eyes?

(Joh 9:27) Hee answered them, I haue tolde you already, and yee haue not heard it: wherefore would yee heare it againe? will yee also be his disciples?

(Joh 9:28) Then reuiled they him, and sayd, Be thou his disciple: we be Moses disciples.

(Notes Reference) (6) Then they reviled him, and said, Thou art his disciple; but we are Moses' disciples.

(6) Eventually, proud wickedness must necessarily break forth, which lies vainly hidden under a zeal of godliness.

(Joh 9:29) We know that God spake with Moses: but this man we know not from whence he is.

(Joh 9:30) The man answered, and sayde vnto them, Doutlesse, this is a marueilous thing, that ye know not whence he is, and yet he hath opened mine eyes.

(Joh 9:31) Now we know that God heareth not sinners: but if any man be a worshipper of God, and doeth his will, him heareth he.

(Joh 9:32) Since the world began, was it not heard, that any man opened the eyes of one that was borne blinde.

(Joh 9:33) If this man were not of God, hee could haue done nothing.

(Joh 9:34) They answered, and sayd vnto him, Thou art altogether borne in sinnes, and doest thou teach vs? so they cast him out.

(Notes Reference) They answered and said unto him, (f) Thou wast altogether born in sins, and dost thou teach us? And they cast him out.

(f) You are wicked even from your cradle, and as we used to say, there is nothing in you but sin.

(Joh 9:35) Iesus heard that they had cast him out: and when he had found him, he sayd vnto him, Doest thou beleeue in the Sonne of God?

(Notes Reference) (7) Jesus heard that they had cast him out; and when he had found him, he said unto him, Dost thou believe on the Son of God?

(7) Most happy is their state who are cast furthest out of the Church of the wicked (who themselves proudly boast to be of the Church) so that Christ may come nearer to them.

(Joh 9:36) He answered, and sayd, Who is he, Lord, that I might beleeue in him?

(Joh 9:37) And Iesus sayd vnto him, Both thou hast seene him, and he it is that talketh with thee.

(Joh 9:38) Then he sayd, Lord, I beleeue, and worshipped him.

(Joh 9:39) And Iesus sayd, I am come vnto iudgement into this world, that they which see not, might see: and that they which see, might be made blinde.

(Notes Reference) (8) And Jesus said, For (g) judgment I am come into this world, that they (h) which see not might see; and that they which see might be made blind.

(8) Christ enlightens all those by the preaching of the Gospel who acknowledge their own darkness, but those who seem to themselves to see clearly enough, those he altogether blinds: and these latter ones are often those who have the highest place in the Church.

(g) With great power and authority, to do what is righteous and just: as if he said, "These men take upon themselves to govern the people of God after their own desire, as though they saw all things, and no one else did: but I will rule much differently than these men do: for those whom they consider as blind men, them will I enlighten, and those who take themselves to be wisest, them will I drown in most abundant darkness of ignorance.

(h) In these words of seeing and not seeing there is a secret taunting and rebuff to the Pharisees: for they thought all men to be blind but themselves.

(Joh 9:40) And some of the Pharises which were with him, heard these things, and sayd vnto him, Are we blinde also?

(Joh 9:41) Iesus sayd vnto them, If ye were blinde, ye should not haue sinne: but nowe ye say, We see: therefore your sinne remaineth.

(Joh 10:1) Verely, verely I say vnto you, Hee that entreth not in by the doore into the sheepefolde, but climeth vp another way, he is a theefe and a robber.

(Notes Reference) Verily, (1) verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.

(1) Seeing that by Christ alone we have access to the Father, there are no true shepherds other than those who come to Christ themselves and bring others there also, neither is any to be thought to be in the true sheepfold but those who are gathered to Christ.

(Joh 10:2) But he that goeth in by the doore, is the shepheard of the sheepe.

(Joh 10:3) To him the porter openeth, and the sheepe heare his voyce, and he calleth his owne sheepe by name, and leadeth them out.

(Notes Reference) To him the (a) porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.

(a) In those days they used to have a servant always sitting at the door, and therefore he speaks after the manner of those days.

(Joh 10:4) And when hee hath sent foorth his owne sheepe, he goeth before them, and the sheepe follow him: for they know his voyce.

(Joh 10:5) And they will not follow a stranger, but they flee from him: for they know not the voyce of strangers.

(Joh 10:6) This parable spake Iesus vnto them: but they vnderstoode not what things they were which he spake vnto them.

(Notes Reference) This (b) parable spake Jesus unto them: but they understood not what things they were which he spake unto them.

(b) This word "parable", which the evangelist uses here, signifies a hidden type of speech, when words are not used with their natural meaning, but are used to signify another thing to us.

(Joh 10:7) Then sayd Iesus vnto them againe, Verely, verely I say vnto you, I am that doore of the sheepe.

(Joh 10:8) All, that euer came before me, are theeues and robbers: but the sheepe did not heare them.

(Notes Reference) (2) All that (c) ever came before me are thieves and robbers: but the sheep did not hear them.

(2) It does not matter how many false teachers there have been, neither how old they have been.

(c) These terms must be applied to the matter he speaks of. And therefore when he calls himself the door, he calls all those thieves and robbers who take upon themselves this name of "door", which none of the prophets can do, for they showed the sheep that Christ was the door.

(Joh 10:9) I am that doore: by me if any man enter in, he shall be saued, and shall go in, and go out, and finde pasture.

(Notes Reference) (3) I am the door: by me if any man enter in, he shall be saved, and shall (d) go in and out, and find pasture.

(3) Only Christ is the true Pastor, and those only are the true Church who acknowledge him to properly be their only Pastor: opposite to him are thieves who do not feed the sheep, but kill them: and hirelings also, who forsake the flock in time of danger, because they feed it only for their own profit and gains.

(d) That is, will live safely, as the Jews used to speak (see (Deu 26:6-10)), and yet there is a special reference to the shepherd's office.

(Joh 10:10) The theefe commeth not, but for to steale, and to kill, and to destroy: I am come that they might haue life, and haue it in abundance.

(Joh 10:11) I am that good shepheard: that good shepheard giueth his life for his sheepe.

(Joh 10:12) But an hireling, and hee which is not the shepheard, neither the sheepe are his owne, seeth the wolfe comming, and hee leaueth the sheepe, and fleeth, and the wolfe catcheth them, and scattreth the sheepe.

(Joh 10:13) So the hireling fleeth, because he is an hireling, and careth not for the sheepe.

(Joh 10:14) I am that good shepheard, and knowe mine, and am knowen of mine.

(Joh 10:15) As the Father knoweth me, so know I the Father: and I lay downe my life for my sheepe.

(Notes Reference) As the Father (e) knoweth me, even so know I the Father: and I lay down my life for the sheep.

(e) Loves me, allows me.

(Joh 10:16) Other sheepe I haue also, which are not of this folde: them also must I bring, and they shall heare my voyce: and there shalbe one sheepefolde, and one shepheard.

(Notes Reference) (4) And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be (f) one fold, [and] one shepherd.

(4) The calling of the Gentiles.

(f) The distinguishing mark of the Christian Church throughout all the world, is that it has only one head, that is Christ, the only keeper, and only shepherd of it.

(Joh 10:17) Therefore doeth my Father loue me, because I lay downe my life, that I might take it againe.

(Notes Reference) (5) Therefore doth my Father love me, because (g) I lay down my life, that I might take it again.

(5) Christ is by the decree of the Father the only true shepherd of the true Church, for he willingly gave his life for his sheep, and by his own power rose again to life.

(g) He uses the present tense because Christ's whole life was as it were a perpetual death.

(Joh 10:18) No man taketh it from me, but I lay it downe of my selfe: I haue power to lay it downe, and haue power to take it againe: this commandement haue I receiued of my Father.

(Joh 10:19) Then there was a dissension againe among the Iewes for these sayings,

(Notes Reference) (6) There was a division therefore again among the Jews for these sayings.

(6) The gospel uncovers hypocrisy, and therefore the world must necessarily rage when the gospel comes forth.

(Joh 10:20) And many of them sayd, He hath a deuill, and is mad: why heare ye him?

(Joh 10:21) Other sayd, These are not the wordes of him that hath a deuill: can the deuill open the eyes of the blinde?

(Joh 10:22) And it was at Hierusalem the feast of the Dedication, and it was winter.

(Notes Reference) And it was at Jerusalem the feast of the (h) dedication, and it was winter.

(h) The feast of the dedication was instituted by Judas Maccabeus and his brethren after the restoring of God's true religion, by the casting out of Antiochus' garrison.

(Joh 10:23) And Iesus walked in the Temple, in Salomons porche.

(Notes Reference) (7) And Jesus walked in the temple in Solomon's porch.

(7) The unbelievers and proud men accuse the gospel of darkness, and this very darkness is indeed within themselves.

(Joh 10:24) Then came the Iewes round about him, and sayd vnto him, Howe long doest thou make vs dout? If thou be that Christ, tell vs plainely.

(Joh 10:25) Iesus answered them, I tolde you, and ye beleeue not: the workes that I doe in my Fathers Name, they beare witnes of me.

(Notes Reference) (8) Jesus answered them, I told you, and ye believed not: the works that I do in my Father's name, they bear witness of me.

(8) The doctrine of the gospel is proved from heaven by two witnesses: both by the purity of the doctrine and by miracles.

(Joh 10:26) But ye beleeue not: for ye are not of my sheepe, as I sayd vnto you.

(Notes Reference) (9) But ye believe not, (i) because ye are not of my sheep, as I said unto you.

(9) It is no marvel that only a few believe, seeing that all men are by nature untamed beasts: yet nonetheless God has his own, which he turns into sheep, and commits them unto his Son, and preserves them against the cruelty of all wild beasts.

(i) He gives a reason why they do not believe, that is, because they are not his sheep.

(Joh 10:27) My sheepe heare my voyce, and I knowe them, and they follow me,

(Joh 10:28) And I giue vnto them eternall life, and they shall neuer perish, neither shall any plucke them out of mine hand.

(Joh 10:29) My Father which gaue them me, is greater then all, and none is able to take them out of my Fathers hand.

(Joh 10:30) I and my Father are one.

(Joh 10:31) Then ye Iewes againe tooke vp stones, to stone him.

(Notes Reference) (10) Then the Jews took up stones again to stone him.

(10) Christ proves his dignity by divine works.

(Joh 10:32) Iesus answered them, Many good workes haue I shewed you from my Father: for which of these workes doe ye stone me?

(Notes Reference) Jesus answered them, Many good works have I shewed you from my (k) Father; for which of those works do ye stone me?

(k) Through my Father's authority and power.

(Joh 10:33) The Iewes answered him, saying, For the good worke we stone thee not, but for blasphemie, and that thou being a man, makest thy selfe God.

(Joh 10:34) Iesus answered them, Is it not written in your Lawe, I sayd, Ye are gods?

(Joh 10:35) If hee called them gods, vnto whome the worde of God was giuen, and the Scripture cannot be broken,

(Notes Reference) If he called them gods, unto whom the word of God came, and the scripture cannot be (l) broken;

(l) Void and of no effect.

(Joh 10:36) Say ye of him, whome the Father hath sanctified, and sent into the worlde, Thou blasphemest, because I said, I am the Sonne of God?

(Joh 10:37) If I doe not the workes of my Father, beleeue me not.

(Joh 10:38) But if I doe, then though ye beleeue not mee, yet beleeue the workes, that ye may knowe and beleeue, that the Father is in me, and I in him.

(Joh 10:39) Againe they went about to take him: but he escaped out of their handes,

(Notes Reference) (11) Therefore they sought again to take him: but he escaped out of their hand,

(11) Christ flees danger, not because of mistrust, nor for fear of death, nor that he would be lazy, but to gather a Church in another place.

(Joh 10:40) And went againe beyonde Iordan, into the place where Iohn first baptized, and there abode.

(Joh 10:41) And many resorted vnto him, and saide, Iohn did no miracle: but all thinges that Iohn spake of this man, were true.

(Joh 10:42) And many beleeued in him there.