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Passage 1: Deuteronomy 3

(Deu 3:1) Then we turned, and went vp by the way of Bashan: and Og King of Bashan came out against vs, he, and all his people to fight at Edrei.

(Notes Reference) Then we turned, and went up the way to Bashan: and Og the king of Bashan (a) came out against us, he and all his people, to battle at Edrei.

(a) Therefore aside from the commandment of the Lord, they had just cause to fight against him.

(Deu 3:2) And the Lord sayde vnto me, Feare him not, for I will deliuer him, and all his people, and his land into thine hand, and thou shalt doe vnto him as thou diddest vnto Sihon King of the Amorites, which dwelt at Heshbon.

(Deu 3:3) So the Lord our God deliuered also vnto our hand, Og the King of Bashan, and all his people: and we smote him, vntill none was left him aliue,

(Deu 3:4) And we tooke all his cities the same time, neither was there a citie which we tooke not from them, euen three score cities, and all ye countrey of Argob, the kingdome of Og in Bashan.

(Deu 3:5) All these cities were fenced with hie walles, gates and barres, beside vnwalled townes a great many.

(Notes Reference) All these cities [were] fenced with high walls, gates, and bars; beside (b) unwalled towns a great many.

(b) As villages and small towns.

(Deu 3:6) And we ouerthrewe them, as we did vnto Sihon King of Heshbon, destroying euery citie, with men, women, and children.

(Notes Reference) And we utterly destroyed them, as we did unto Sihon king of Heshbon, utterly destroying the men, (c) women, and children, of every city.

(c) Because this was God's appointment, therefore it may not be judged cruel.

(Deu 3:7) But all the cattell and the spoyle of the cities we tooke for our selues.

(Deu 3:8) Thus we tooke at that time out of the hand of two Kings of the Amorites, the land that was on this side Iorden from the riuer of Arnon vnto mount Hermon:

(Deu 3:9) (Which Hermon the Sidonians call Shirion, but the Amorites call it Shenir)

(Deu 3:10) All the cities of the plaine, and all Gilead, and all Bashan vnto Salchah, and Edrei, cities of the kingdome of Og in Bashan.

(Deu 3:11) For onely Og King of Bashan remained of the remnant of the gyants, whose bed was a bed of yron: is it not at Rabbath among the children of Ammon? the length thereof is nine cubites, and foure cubites the breadth of it, after the cubite of a man.

(Notes Reference) For only Og king of Bashan remained of the remnant of giants; behold, his (d) bedstead [was] a bedstead of iron; [is] it not in Rabbath of the children of Ammon? nine cubits [was] the length thereof, and four cubits the breadth of it, after the cubit of a man.

(d) The more terrible this giant was, the greater reason they had to glorify God for the victory.

(Deu 3:12) And this land which we possessed at that time, from Aroer, which is by the riuer of Arnon, and halfe mount Gilead, and the cities thereof, gaue I vnto the Reubenites and Gadites.

(Deu 3:13) And the rest of Gilead, and all Bashan, the kingdome of Og, gaue I vnto the halfe tribe of Manasseh: euen all the countrey of Argob with all Bashan, which is called, The land of gyants.

(Deu 3:14) Iair the sonne of Manasseh tooke all the countrey of Argob, vnto the coastes of Geshuri, and of Maachathi: and called them after his owne name, Bashan, Hauoth Iair vnto this day.

(Notes Reference) Jair the son of Manasseh took all the country of Argob unto the coasts of Geshuri and Maachathi; and called them after his own name, Bashanhavothjair, unto (e) this day.

(e) Meaning, when he wrote this history.

(Deu 3:15) And I gaue part of Gilead vnto Machir.

(Deu 3:16) And vnto the Reubenites and Gadites I gaue the rest of Gilead, and vnto the riuer of Arnon, halfe the riuer and the borders, euen vnto the riuer Iabbok, which is the border of the children of Ammon:

(Notes Reference) And unto the Reubenites and unto the Gadites I gave from Gilead even unto the river Arnon half the valley, and the border even unto the river (f) Jabbok, [which is] the border of the children of Ammon;

(f) Which separates the Ammonites from the Amorites.

(Deu 3:17) The plaine also and Iorden, and the borders from Chinneereth euen vnto the Sea of the plaine, to wit, the salt Sea vnder the springs of Pisgah Eastwarde.

(Deu 3:18) And I commanded you the same time, saying, The Lord your God hath giuen you this lande to possesse it: ye shall goe ouer armed before your brethren the children of Israel, all men of warre.

(Notes Reference) And I commanded (g) you at that time, saying, The LORD your God hath given you this land to possess it: ye shall pass over armed before your brethren the children of Israel, all [that are] meet for the war.

(g) That is, the Reubenites, Gadites, and half Manasseh, as in (Num_32:32).

(Deu 3:19) Your wiues onely, and your children, and your cattel (for I know that ye haue much cattel) shall abide in your cities, which I haue giuen you,

(Deu 3:20) Vntill the Lord haue giuen rest vnto your brethren as vnto you, and that they also possesse the lande, which the Lord your God hath giuen them beyond Iorden: then shall ye returne euery man vnto his possession, which I haue giuen you.

(Deu 3:21) And I charged Ioshua the same time, saying, Thine eyes haue seene all that the Lord your God hath done vnto these two Kings: so shall the Lord doe vnto all the kingdomes whither thou goest.

(Notes Reference) And I commanded Joshua at that time, saying, Thine eyes have seen all that the (h) LORD your God hath done unto these two kings: so shall the LORD do unto all the kingdoms whither thou passest.

(h) So that the victories did not come by your own wisdom, strength or multitude.

(Deu 3:22) Ye shall not feare them: for the Lord your God, he shall fight for you.

(Deu 3:23) And I besought the Lord the same time, saying,

(Deu 3:24) O Lord God, thou hast begunne to shewe thy seruant thy greatnesse and thy mightie hande: for where is there a God in heauen or in earth, that can do like thy workes, and like thy power?

(Notes Reference) O Lord GOD, thou hast begun to shew thy servant thy greatness, and thy mighty hand: for what God [is there] in heaven or in earth, that can (i) do according to thy works, and according to thy might?

(i) He speaks according to the common and corrupt speech of those who attribute power to idols that only belongs to God.

(Deu 3:25) I pray thee let me go ouer and see the good land that is beyond Iorden, that goodly mountaine, and Lebanon.

(Notes Reference) I pray thee, let me go over, and see the good land that [is] beyond Jordan, that goodly (k) mountain, and Lebanon.

(k) He means Zion, where the Temple should be built, and God honoured.

(Deu 3:26) But the Lord was angrie with me for your sakes, and would not heare me: and the Lord said vnto me, Let it suffice thee, speake no more vnto me of this matter.

(Deu 3:27) Get thee vp into the top of Pisgah, and lift vp thine eyes Westward, and Northwarde, and Southward, and Eastward, and behold it with thine eyes, for thou shalt not goe ouer this Iorden:

(Notes Reference) Get thee up into the top of Pisgah, and (l) lift up thine eyes westward, and northward, and southward, and eastward, and behold [it] with thine eyes: for thou shalt not go over this Jordan.

(l) As before he saw by the spirits of prophecy the good mountain which was Zion: so here his eyes were lifted up above the order of nature to behold all the plentiful land of Canaan.

(Deu 3:28) But charge Ioshua, and incourage him, and bolden him: for hee shall goe before this people, and he shall deuide for inheritance vnto them, the land which thou shalt see.

(Deu 3:29) So wee abode in the valley ouer against Beth-Peor.

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Passage 2: Proverbs 30

(Pro 30:1) The words of Agur the sonne of Jakeh. The prophecie which ye man spake vnto Ithiel, euen to Ithiel, and Vcal.

(Notes Reference) The words of (a) Agur the son of Jakeh, [even] the prophecy: the man spoke to Ithiel, even to (b) Ithiel and Ucal,

(a) Who was an excellent man in virtue and knowledge in the time of Solomon.

(b) Who were Agur's scholars or friends.

(Pro 30:2) Surely I am more foolish then any man, and haue not the vnderstanding of a man in me.

(Notes Reference) Surely I [am] more (c) senseless than [any] man, and have not the understanding of a man.

(c) In this he declares his great humility who would not attribute any wisdom to himself but all to God.

(Pro 30:3) For I haue not learned wisedome, nor atteined to the knowledge of holy things.

(Pro 30:4) Who hath ascended vp to heauen, and descended? Who hath gathered the winde in his fist? Who hath bound the waters in a garment? Who hath established all the endes of the world? What is his name, and what is his sonnes name, if thou canst tell?

(Notes Reference) Who hath ascended into (d) heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established all the ends of the earth? what [is] his name, and what [is] his son's name, if thou canst tell?

(d) Meaning, to know the secrets of God, as though he would say, "None".

(Pro 30:5) Euery worde of God is pure: he is a shield to those, that trust in him.

(Pro 30:6) Put nothing vnto his wordes, least he reproue thee, and thou be found a lyar.

(Pro 30:7) Two things haue I required of thee: denie me them not before I die.

(Notes Reference) Two (e) [things] have I required of thee; deny [them] not to me before I die:

(e) He makes this request to God.

(Pro 30:8) Remooue farre from me vanitie and lyes: giue me not pouertie, nor riches: feede me with foode conuenient for me,

(Pro 30:9) Least I be full, and denie thee, and say, Who is the Lord? or least I be poore and steale, and take the Name of my God in vaine.

(Notes Reference) Lest I be full, and deny [thee], and say, (f) Who [is] the LORD? or lest I be poor, and steal, and take the name of my God [in vain].

(f) Meaning, that they who put their trust in their riches forget God and that by too much wealth men have an opportunity to the same.

(Pro 30:10) Accuse not a seruant vnto his master, lest he curse thee, when thou hast offended.

(Notes Reference) Accuse not a servant to his master, lest he curse thee, (g) and thou be found guilty.

(g) In accusing him without cause.

(Pro 30:11) There is a generation that curseth their father, and doeth not blesse their mother.

(Pro 30:12) There is a generation that are pure in their owne conceite, and yet are not washed from their filthinesse.

(Pro 30:13) There is a generation, whose eies are hautie, and their eye liddes are lifted vp.

(Pro 30:14) There is a generation, whose teeth are as swordes, and their chawes as kniues to eate vp the afflicted out of the earth, and the poore from among men.

(Pro 30:15) The horse leache hath two daughters which crye, Giue, giue. There be three things that will not be satisfied: yea, foure that say not, It is ynough.

(Notes Reference) The horseleach hath two (h) daughters, [crying], Give, give. There are three [things that] are never satisfied, [yea], four [things] say not, [It is] enough:

(h) The leach has two forks in her tongue, which here he calls her two daughters, by which she sucks the blood, and is never satisfied: even so, the covetous extortioners are insatiable.

(Pro 30:16) The graue, and the barren wombe, the earth that cannot be satisfied with water, and the fire that sayeth not, It is ynough.

(Pro 30:17) The eye that mocketh his father and despiseth the instruction of his mother, let ye rauens of the valley picke it out, and the yong eagles eate it.

(Notes Reference) The eye [that] mocketh at [its] father, and despiseth to obey [its] mother, the ravens (i) of the valley shall pick it out, and the young eagles shall eat it.

(i) Which hunt in the valley for carrion.

(Pro 30:18) There be three thinges hid from me: yea, foure that I knowe not,

(Pro 30:19) The way of an eagle in the aire, the way of a serpent vpon a stone, ye way of a ship in ye middes of the sea, and the way of a man with a maide.

(Pro 30:20) Such is ye way also of an adulterous woman: she eateth and wipeth her mouth, and sayth, I haue not committed iniquitie.

(Notes Reference) Such [is] the way of an adulterous woman; she eateth, and (k) wipeth her mouth, and saith, I have done no wickedness.

(k) She has her desires, and later counterfeits as though she were an honest woman.

(Pro 30:21) For three things the earth is moued: yea, for foure it cannot susteine it selfe:

(Pro 30:22) For a seruant when he reigneth, and a foole when he is filled with meate,

(Notes Reference) For (l) a servant when he reigneth; and a fool when he is filled with food;

(l) These commonly abuse the state to which they are called.

(Pro 30:23) For the hatefull woman, when she is married, and for a handmaid that is heire to her mistres.

(Notes Reference) For an odious [woman] when she is married; and an handmaid that is (m) heir to her mistress.

(m) Who is married to her master after the death of her mistress.

(Pro 30:24) These be foure small things in the earth, yet they are wise and full of wisedome:

(Notes Reference) There are four [things which are] little upon the earth, but they [are] very (n) wise:

(n) They contain great doctrine and wisdom.

(Pro 30:25) The pismires a people not strong, yet prepare they their meate in sommer:

(Pro 30:26) The conies a people not mightie, yet make their houses in the rocke:

(Pro 30:27) The grashopper hath no King, yet goe they forth all by bandes:

(Pro 30:28) The spider taketh holde with her handes, and is in Kings palaces.

(Notes Reference) The spider taketh hold (o) with her hands, and is in kings' palaces.

(o) If man is not able to compass these common things by his wisdom, we cannot attribute wisdom to man, but folly.

(Pro 30:29) There be three thinges that order well their going: yea, foure are comely in going,

(Pro 30:30) A lyon which is strong among beastes, and turneth not at the sight of any:

(Pro 30:31) A lusty grayhound, and a goate, and a King against whom there is no rising vp.

(Pro 30:32) If thou hast bene foolish in lifting thy selfe vp, and if thou hast thought wickedly, lay thine hand vpon thy mouth.

(Notes Reference) If thou hast done foolishly in lifting up thyself, or if thou hast thought evil, [lay] thy hand (p) upon thy mouth.

(p) Make a stay and continue not in doing evil.

(Pro 30:33) When one churneth milke, he bringeth foorth butter: and he that wringeth his nose, causeth blood to come out: so he that forceth wrath, bringeth foorth strife.

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Passage 3: John 13-14

(Joh 13:1) Nowe before the feast of the Passeouer, when Iesus knewe that his houre was come, that he should depart out of this world vnto the Father, forasmuch as he loued his owne which were in the world, vnto the end he loued them.

(Notes Reference) Now (1) before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his (a) own which were in the world, he loved them unto the end.

(1) Christ is as sure of the victory as he is of the combat which was at hand, and by using the sign of washing the feet, gives by this an example in part of singular modesty, and his great love toward his apostles in this notable act, being likely to depart very shortly from them: and he partly witnesses unto them that it is he alone who washes away the filth of his people, and sanctifies them little by little in their time and season.

(a) Those of his household, that is, his saints.

(Joh 13:2) And when supper was done (and that the deuill had now put in the heart of Iudas Iscariot, Simons sonne, to betray him)

(Joh 13:3) Iesus knowing that the Father had giuen all things into his hands, and that he was come forth from God, and went to God,

(Notes Reference) Jesus knowing that the Father had given all things into his (b) hands, and that he was come from God, and went to God;

(b) Into his power.

(Joh 13:4) He riseth from supper, and layeth aside his vpper garments, and tooke a towel, and girded himselfe.

(Notes Reference) He (c) riseth from supper, and laid aside his garments; and took a towel, and girded himself.

(c) In that he is said to rise, it argues that there was a space of time between the ceremony of the passover and this washing of feet, at which time it seems that the Lord's supper was instituted.

(Joh 13:5) After that, hee powred water into a basen, and began to wash the disciples feete, and to wipe them with the towell, wherewith he was girded.

(Joh 13:6) Then came he to Simon Peter, who sayd to him, Lord, doest thou wash my feete?

(Joh 13:7) Iesus answered and sayd vnto him, What I doe, thou knowest not nowe: but thou shalt knowe it hereafter.

(Joh 13:8) Peter said vnto him, Thou shalt neuer wash my feete. Iesus answered him, If I wash thee not, thou shalt haue no part with me.

(Notes Reference) Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast (d) no part with me.

(d) Unless you allow me to wash you, you will have no part in the kingdom of heaven.

(Joh 13:9) Simon Peter sayd vnto him, Lord, not my feete onely, but also the hands and the head.

(Joh 13:10) Iesus sayd to him, He that is washed, needeth not, saue to wash his feete, but is cleane euery whit: and ye are cleane, but not all.

(Joh 13:11) For hee knewe who should betray him: therefore sayd he, Ye are not all cleane.

(Joh 13:12) So after he had washed their feete, and had taken his garments, and was set downe againe, he sayd vnto them, Knowe ye what I haue done to you?

(Joh 13:13) Ye call me Master, and Lord, and ye say well: for so am I.

(Joh 13:14) If I then your Lord, and Master, haue washed your feete, ye also ought to wash one an others feete.

(Joh 13:15) For I haue giuen you an example, that ye should doe, euen as I haue done to you.

(Joh 13:16) Verely, verely I say vnto you, The seruant is not greater then his master, neither the ambassadour greater then he that sent him.

(Joh 13:17) If ye know these things, blessed are ye, if ye doe them.

(Joh 13:18) I speake not of you all: I know whom I haue chosen: but it is that the Scripture might be fulfilled, He that eateth bread with me, hath lift vp his heele against me.

(Notes Reference) (2) I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.

(2) The betraying of Christ was not accidental, or a thing that happened by chance, but it was the Father who ordained the cause of our salvation, to reconcile us unto himself in his Son, and the Son willingly and voluntarily obeyed the Father.

(Joh 13:19) From henceforth tell I you before it come, that when it is come to passe, ye might beleeue that I am he.

(Joh 13:20) Verely, verely I say vnto you, If I send any, he that receiueth him, receiueth me, and hee that receiueth me, receiueth him that sent me.

(Joh 13:21) When Iesus had sayd these things, he was troubled in the Spirit, and testified, and said, Verely, verely I say vnto you, that one of you shall betray me.

(Notes Reference) When Jesus had thus said, he was troubled in spirit, and (e) testified, and said, Verily, verily, I say unto you, that one of you shall betray me.

(e) He affirmed it openly and sealed it.

(Joh 13:22) Then the disciples looked one on another, doubting of whom he spake.

(Joh 13:23) Nowe there was one of his disciples, which leaned on Iesus bosome, whom Iesus loued.

(Notes Reference) Now there was (f) leaning on Jesus' bosom one of his disciples, whom Jesus loved.

(f) John's leaning was such that sitting down on his mat his head was toward the head of Jesus: for it is certain that in ancient times men used to not sit at the table, but to lie down on one of their sides.

(Joh 13:24) To him beckened therefore Simon Peter, that he should aske who it was of whom he spake.

(Joh 13:25) He then, as he leaned on Iesus breast, saide vnto him, Lord, who is it?

(Joh 13:26) Iesus answered, He it is, to whome I shall giue a soppe, when I haue dipt it: and hee wet a soppe, and gaue it to Iudas Iscariot, Simons sonne.

(Joh 13:27) And after the soppe, Satan entred into him. Then sayd Iesus vnto him, That thou doest, doe quickly.

(Joh 13:28) But none of them that were at table, knew, for what cause he spake it vnto him.

(Joh 13:29) For some of them thought because Iudas had the bag, that Iesus had sayd vnto him, Buy those things that we haue neede of against ye feast: or that he should giue some thing to the poore.

(Joh 13:30) Assoone then as he had receiued the soppe, he went immediately out, and it was night.

(Joh 13:31) When hee was gone out, Iesus sayd, Nowe is the Sonne of man glorified, and God is glorified in him.

(Notes Reference) (3) Therefore, when he was gone out, Jesus said, (g) Now is the Son of man glorified, and God is glorified in him.

(3) We have to see the glorifying of Christ in his dishonour.

(g) This verse and the one following are a most plain and evident testimony to the divinity of Christ.

(Joh 13:32) If God be glorified in him, God shall also glorifie him in himselfe, and shall straightway glorifie him.

(Joh 13:33) Litle children, yet a litle while am I with you: ye shall seeke me, but as I sayde vnto the Iewes, Whither I goe, can ye not come: also to you say I nowe,

(Notes Reference) (4) Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.

(4) The eternal glory will flow little by little from the head into the members. But meanwhile, we must take good heed that we run the race of this life in brotherly love.

(Joh 13:34) A newe commandement giue I vnto you, that ye loue one another: as I haue loued you, that ye also loue one another.

(Joh 13:35) By this shall all men knowe that ye are my disciples, if ye haue loue one to another.

(Joh 13:36) Simon Peter said vnto him, Lord, whither goest thou? Iesus answered him, Whither I goe, thou canst not follow me nowe: but thou shalt follow me afterward.

(Notes Reference) (5) Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.

(5) A weighty example of rash trust and confidence.

(Joh 13:37) Peter sayd vnto him, Lord, why can I not follow thee now? I will lay downe my life for thy sake.

(Joh 13:38) Iesus answered him, Wilt thou lay downe thy life for my sake? Verely, verely I say vnto thee, The cocke shall not crowe, till thou haue denied me thrise.

(Joh 14:1) Let not your heart be troubled: ye beleeue in God, beleeue also in me.

(Notes Reference) Let (1) not your heart be troubled: ye believe in God, believe also in me.

(1) He believes in God who believes in Christ, and there is no other way to strengthen and encourage our minds during the greatest distresses.

(Joh 14:2) In my Fathers house are many dwelling places: if it were not so, I would haue tolde you: I go to prepare a place for you.

(Notes Reference) In my Father's house are many mansions: if [it were] not [so], (a) I would have told you. I go to (b) prepare a place for you.

(a) That is, if it were not as I am telling you, that is, unless there was room enough not only for me, but also for you in my Father's house, I would not deceive you in this way with a vain hope, but I would have plainly told you so.

(b) This whole speech is an allegory, by which the Lord comforts his own, declaring to them his departure into heaven; and he departs not to reign there alone, but to go before and prepare a place for them.

(Joh 14:3) And if I go to prepare a place for you, I wil come againe, and receiue you vnto my selfe, that where I am, there may ye be also.

(Notes Reference) (2) And if I go and prepare a place for you, I will (c) come again, and receive you unto myself; that where I am, [there] ye may be also.

(2) Christ did not go away from us with the intent of forsaking us, but rather that he might eventually take us up with him into heaven.

(c) These words are to be understood as being said to the whole Church, and therefore the angels said to the disciples when they were astonished, "Why do you stand gazing up into heaven? This Jesus will so come as you saw him go up", (Act 1:11). And in all places of the Scripture the full comfort of the Church is considered to be that day when God will be all in all, and is therefore called the day of redemption.

(Joh 14:4) And whither I go, ye know, and the way ye knowe.

(Notes Reference) (3) And whither I go ye know, and the way ye know.

(3) Christ alone is the way to true and everlasting life, for it is he in whom the Father has revealed himself.

(Joh 14:5) Thomas sayd vnto him, Lord, we know not whither thou goest: how can we then know ye way?

(Joh 14:6) Iesus sayd vnto him, I am that Way, and that Trueth, and that Life. No man commeth vnto the Father, but by me.

(Notes Reference) Jesus saith unto him, I am (d) the way, the truth, and the life: no man cometh unto the Father, but by me.

(d) This saying shows unto us the nature, the will, and office of Christ.

(Joh 14:7) If ye had knowen mee, ye should haue knowen my Father also: and from henceforth ye know him, and haue seene him.

(Notes Reference) (e) If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him.

(e) It is plain by this verse that to know God and to see God is the same thing. Now whereas he said before that no man saw God at any time, it is to be understood in this way: without Christ, or were it not through Christ, no man could ever see God, nor ever saw God, at any time: for as Chrysostom says, the Son is a very concise and plain setting forth of the Father's nature to us.

(Joh 14:8) Philippe sayd vnto him, Lord, shewe vs thy Father, and it sufficeth vs.

(Joh 14:9) Iesus sayd vnto him, I haue bene so long time with you, and hast thou not knowen mee, Philippe? he that hath seene me, hath seene my Father: how then sayest thou, Shewe vs thy Father?

(Joh 14:10) Beleeuest thou not, that I am in the Father, and the Father is in me? The wordes that I speake vnto you, I speake not of my selfe: but the Father that dwelleth in me, he doeth the workes.

(Notes Reference) (4) Believest thou not that I am in the Father, and the Father in me? the words that I speak unto you I speak not of myself: but the Father that dwelleth in me, he doeth the works.

(4) The majesty of God shows itself most evidently both in Christ's doctrine and in his deeds.

(Joh 14:11) Beleeue me, that I am in the Father, and the Father is in me: at the least, beleeue me for the very workes sake.

(Joh 14:12) Verely, verely I say vnto you, he that beleeueth in me, the workes that I doe, hee shall doe also, and greater then these shall he doe: for I goe vnto my Father.

(Notes Reference) (5) Verily, verily, I say unto you, He that believeth on me, the works that I do shall he do also; and (f) greater [works] than these shall he do; because I go unto my Father.

(5) Christ's power is not only shown within his own person, but it is spread through the body of his entire Church.

(f) That is, not only do them, but I can also give other men power to do greater.

(Joh 14:13) And whatsoeuer ye aske in my Name, that will I doe, that the Father may be glorified in the Sonne.

(Joh 14:14) If ye shall aske any thing in my Name, I will doe it.

(Joh 14:15) If ye loue me, keepe my comandements,

(Notes Reference) (6) If ye love me, keep my commandments.

(6) He loves Christ rightly who obeys his commandment: and because obedience to Christ is accompanied with an infinite type and amount of miseries, although he is absent in body, yet he comforts his own with the present power of the Holy Spirit, whom the world despises, because it does not know him.

(Joh 14:16) And I wil pray the Father, and he shall giue you another Comforter, that he may abide with you for euer,

(Joh 14:17) Euen the Spirit of trueth, whome the world can not receiue, because it seeth him not, neither knoweth him: but ye knowe him: for he dwelleth with you, and shalbe in you.

(Notes Reference) [Even] the (g) Spirit of truth; whom the (h) world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.

(g) The Holy Spirit is called the Spirit of truth by reason of that which he does, because he inspires the truth into us, because he has the truth in himself.

(h) Worldly men.

(Joh 14:18) I will not leaue you fatherles: but I will come to you.

(Joh 14:19) Yet a litle while, and the world shall see me no more, but ye shall see me: because I liue, ye shall liue also.

(Joh 14:20) At that day shall ye knowe that I am in my Father, and you in me, and I in you.

(Notes Reference) At that day ye shall know that I [am] (i) in my Father, and ye in me, and I in you.

(i) The Son is in the Father in such a way that he is of one selfsame substance with the Father, but he is in his disciples in a different way, as an aider and helper of them.

(Joh 14:21) He that hath my commandements, and keepeth them, is he that loueth me: and he that loueth me, shall be loued of my Father: and I will loue him, and wil shewe mine owne selfe to him.

(Notes Reference) He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will (k) manifest myself to him.

(k) I will show myself to him, and be known by him, as if he saw me with his eyes: but this showing of himself is not bodily, but spiritual, yet so plain that no other showing could be more evident.

(Joh 14:22) Iudas sayd vnto him (not Iscariot) Lord, what is the cause that thou wilt shewe thy selfe vnto vs, and not vnto the world?

(Notes Reference) (7) Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?

(7) We must not ask why the gospel is revealed to some rather than to others, but we must rather take heed that we embrace Christ who is offered unto us, and that we truly love him, that is to say, that we give ourselves wholly to obeying him.

(Joh 14:23) Iesus answered, and sayd vnto him, If any man loue me, he will keepe my worde, and my Father will loue him, and we wil come vnto him, and wil dwell with him.

(Joh 14:24) He that loueth me not, keepeth not my wordes, and the worde which ye heare, is not mine, but the Fathers which sent me.

(Joh 14:25) These things haue I spoken vnto you, being present with you.

(Notes Reference) (8) These things have I spoken unto you, being [yet] present with you.

(8) It is the duty and responsibility of the Holy Spirit to imprint in the minds of the elect, in their times and seasons, that which Christ once said.

(Joh 14:26) But the Comforter, which is the holy Ghost, whom the Father wil send in my Name, he shall teach you all things, and bring all things to your remembrance, which I haue tolde you.

(Joh 14:27) Peace I leaue with you: my peace I giue vnto you: not as the worlde giueth, giue I vnto you. Let not your heart be troubled, nor feare.

(Notes Reference) (9) Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.

(9) All true comfort and peace comes to us by Christ alone.

(Joh 14:28) Ye haue heard howe I saide vnto you, I goe away, and will come vnto you. If ye loued me, ye would verely reioyce, because I said, I goe vnto the Father: for the Father is greater then I.

(Notes Reference) (10) Ye have heard how I said unto you, I go away, and come [again] unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is (l) greater than I.

(10) We should in no way be sorry for the departing of Christ from us according to the flesh, but rather we should rejoice in it, seeing that all the blessing of the body depends upon the glorifying of the head.

(l) This is spoken in that Christ is mediator, for in this regard the Father is greater than he, in as much as the person to whom request is made is greater than he that makes the request.

(Joh 14:29) And nowe haue I spoken vnto you, before it come, that when it is come to passe, ye might beleeue.

(Joh 14:30) Hereafter will I not speake many things vnto you: for the prince of this world commeth, and hath nought in me.

(Notes Reference) (11) Hereafter I will not talk much with you: for the prince of this world cometh, and hath (m) nothing in me.

(11) Christ goes to death not unwillingly, but willingly, not that he is yielding to the devil, but rather that he is obeying his Father's decree.

(m) As one would say, "Satan will eventually set upon me with all the might he can, but he has no power over me, neither will he find any such thing in me as he thinks he will."

(Joh 14:31) But it is that the world may knowe that I loue my Father: and as the Father hath commanded me, so I doe. Arise, let vs goe hence.