Read Scripture In A Year: April 22

Passage 1: Deuteronomy 5

(Deu 5:1) Then Moses called all Israiel, and saide vnto them, Heare, O Israel, the ordinances and the lawes which I propose to you this day, that yee may learne them, and take heede to obserue them.

(Deu 5:2) The Lord our God made a couenant with vs in Horeb.

(Deu 5:3) The Lord made not this couenant with our fathers onely, but with vs, euen with vs all here aliue this day.

(Notes Reference) The LORD (a) made not this covenant with our fathers, but with us, [even] us, who [are] all of us here alive this day.

(a) Some read, God made not this covenant, that is, in such ample forth and with such signs and wonders.

(Deu 5:4) The Lord talked with you face to face in the Mount, out of the middes of the fire.

(Notes Reference) The LORD talked with you (b) face to face in the mount out of the midst of the fire,

(b) So plainly that you do not need to doubt it.

(Deu 5:5) (At that time I stoode betweene the Lord and you, to declare vnto you ye word of the Lord: for ye were afraid at the sight of the fire, and went not vp into the mount, and he said,

(Deu 5:6) I am the Lord thy God, which haue brought thee out of the lande of Egypt, from the house of bondage.

(Deu 5:7) Thou shalt haue none other gods before my face.

(Notes Reference) Thou shalt have none (c) other gods before me.

(Deu 5:8) Thou shalt make thee no grauen image or any likenesse of that that is in heauen aboue, or which is in the earth beneath, or that is in the waters vnder the earth.

(Deu 5:9) Thou shalt neither bowe thy selfe vnto them, nor serue them: for I the Lord thy God am a ielous God, visiting the iniquitie of the fathers vpon the children, euen vnto the third and fourth generation of them that hate me:

(Notes Reference) Thou shalt not bow down thyself unto them, nor serve them: for I the LORD thy God [am] a (d) jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth [generation] of them that hate me,

(d) That is, of his honour, not permitting it to be given to others.

(Deu 5:10) And shewing mercie vnto thousandes of them that loue me, and keepe my commandements.

(Notes Reference) And shewing mercy unto thousands of them that (e) love me and keep my commandments.

(e) The first degree to keep the commandments, is to love God.

(Deu 5:11) Thou shalt not take the Name of the Lord thy God in vaine: for the Lord will not holde him giltlesse that taketh his Name in vaine.

(Deu 5:12) Keepe the Sabbath day, to sanctifie it, as the Lord thy God hath commanded thee.

(Deu 5:13) Sixe dayes thou shalt labour, and shalt doe all thy worke:

(Notes Reference) Six days (f) thou shalt labour, and do all thy work:

(f) Meaning, since God permits six days for our labours, we should willingly dedicate the seventh to serve him wholly.

(Deu 5:14) But the seuenth day is the Sabbath of the Lord thy God: thou shalt not doe any worke therein, thou, nor thy sonne, nor thy daughter, nor thy man seruant, nor thy mayd, nor thine oxe, nor thine asse, neither any of thy cattel, nor the stranger that is within thy gates: that thy man seruant and thy mayde may rest aswell as thou.

(Deu 5:15) For, remember that thou wast a seruant in the land of Egypt, and that the Lord thy God brought thee out thence by a mightie hand and a stretched out arme: therefore the Lord thy God commanded thee to obserue the Sabbath day.

(Deu 5:16) Honour thy father and thy mother, as the Lord thy God hath comanded thee, that thy dayes may be prolonged, and that it may go well with thee vpon the land, which the Lord thy God giueth thee.

(Notes Reference) (g) Honour thy father and thy mother, as the LORD thy God hath commanded thee; that thy days may be prolonged, and that it may go well with thee, in the land which the LORD thy God giveth thee.

(g) Not for a show, but with true obedience, and due reverence.

(Deu 5:17) Thou shalt not kill.

(Deu 5:18) Neither shalt thou commit adulterie.

(Deu 5:19) Neither shalt thou steale.

(Deu 5:20) Neither shalt thou beare false witnesse against thy neighbour.

(Deu 5:21) Neither shalt thou couet thy neighbours wife, neither shalt thou desire thy neighbours house, his fielde, nor his man seruant, nor his mayd, his oxe, nor his asse, nor ought that thy neighbour hath.

(Notes Reference) Neither shalt (h) thou desire thy neighbour's wife, neither shalt thou covet thy neighbour's house, his field, or his male servant, or his female servant, his ox, or his donkey, or any [thing] that [is] thy neighbour's.

(h) He not only speaks of that resolute will, but that there should be no motion or affection.

(Deu 5:22) These wordes the Lord spake vnto all your multitude in the mount out of the mids of the fire, the cloude and the darkenes, with a great voyce, and added no more thereto: and wrote them vpon two tables of stone, and deliuered them vnto me.

(Notes Reference) These words the LORD spoke to all your assembly on the mount from the midst of the fire, of the cloud, and of the thick darkness, with a great voice: and he (i) added no more. And he wrote them in two tables of stone, and delivered them to me.

(i) Teaching us by his example to be content with his word, and add nothing to it.

(Deu 5:23) And when ye heard the voyce out of the middes of the darkenes, (for the mountaine did burne with fire) then ye came to me, all the chiefe of your tribes, and your Elders:

(Deu 5:24) And ye sayd, Beholde, the Lord our God hath shewed vs his glory and his greatnes, and we haue heard his voyce out of the middes of the fire: we haue seene this day that God doeth talke with man, and he liueth.

(Deu 5:25) Now therefore, why should we dye? for this great fire wil consume vs: if we heare ye voyce of the Lord our God any more, we shall dye.

(Deu 5:26) For what flesh was there euer, that heard the voyce of the liuing God speaking out of the middes of the fire as we haue, and liued?

(Deu 5:27) Go thou neere and heare all that the Lord our God saith: and declare thou vnto vs all that the Lord our God saith vnto thee, and we will heare it, and doe it.

(Deu 5:28) Then the Lord heard the voyce of your wordes, when ye spake vnto me: and the Lord sayd vnto me, I haue heard the voyce of ye wordes of this people, which they haue spoken vnto thee: they haue well sayd, all that they haue spoken.

(Deu 5:29) Oh that there were such an heart in them to feare me, and to keepe all my commandements alway: that it might go well with them, and with their children for euer.

(Notes Reference) O (k) that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!

(k) He requires nothing but obedience from us, showing also that we ourselves are the unveiling of it.

(Deu 5:30) Go, say vnto them, Returne you into your tentes.

(Deu 5:31) But stand thou here with me, and I wil tell thee all the commandements, and the ordinances, and the lawes, which thou shalt teach them: that they may doe them in the land which I giue them to possesse it.

(Deu 5:32) Take heede therefore, that ye doe as the Lord your God hath commanded you: turne not aside to the right hand nor to the left,

(Notes Reference) Ye shall observe to do therefore as the LORD your God hath commanded you: ye shall not (l) turn aside to the right hand or to the left.

(l) You shall neither add nor take away, (Deu_4:2).

(Deu 5:33) But walke in all the wayes which the Lord your God hath commanded you, that ye may liue, and that it may goe well with you: and that ye may prolong your dayes in the land which ye shall possesse.

(Notes Reference) Ye shall walk in all the ways which the LORD your God hath commanded you, that ye may (m) live, and [that it may be] well with you, and [that] ye may prolong [your] days in the land which ye shall possess.

(m) In the same way that God, by way of our obedience, gives us all happiness: so from disobeying God proceed all our miseries.

Passage 2: Ecclesiastes 1

(Ecc 1:1) The wordes of the Preacher, the sonne of Dauid King in Ierusalem.

(Notes Reference) The words of the (a) Preacher, the son of David, king of Jerusalem.

The Argument - Solomon as a preacher and one that desired to instruct all in the way of salvation, describes the deceivable vanities of this world: that man should not be addicted to anything under the sun, but rather inflamed with the desire of the heavenly life: therefore he confutes their opinions, which set their happiness either in knowledge or in pleasures, or in dignity and riches, wishing that man's true happiness consists in that he is united with God and will enjoy his presence: so that all other things must be rejected, save in as much as they further us to attain to this heavenly treasure, which is sure and permanent, and cannot be found in any other save in God alone.

(a) Solomon is here called a preacher, or one who assembles the people, because he teaches the true knowledge of God, and how men ought to pass their life in this transitory world.

(Ecc 1:2) Vanitie of vanities, sayth the Preacher: vanitie of vanities, all is vanitie.

(Notes Reference) (b) Vanity of vanities, saith the Preacher, vanity of vanities; all [is] vanity.

(b) He condemns the opinions of all men who set happiness in anything but in God alone, seeing that in this world all things are as vanity and nothing.

(Ecc 1:3) What remaineth vnto man in all his trauaile, which he suffereth vnder ye sunne?

(Notes Reference) What profit hath a man of all his (c) labour which he taketh under the sun?

(c) Solomon does not condemn man's labour or diligence, but shows that there is no full contentment in anything under the heavens, nor in any creature, as all things are transitory.

(Ecc 1:4) One generation passeth, and another generation succeedeth: but the earth remaineth for euer.

(Notes Reference) [One] generation passeth away, and [another] generation cometh: but the earth abideth for (d) ever.

(d) One man dies after another, and the earth remains longest, even to the last day, which yet is subject to corruption.

(Ecc 1:5) The sunne riseth, and ye sunne goeth downe, and draweth to his place, where he riseth.

(Ecc 1:6) The winde goeth toward the South, and compasseth towarde the North: the winde goeth rounde about, and returneth by his circuites.

(Notes Reference) The (e) wind goeth toward the south, and turneth about to the north; it whirleth about continually, and the wind returneth again according to its circuits.

(e) By the sun, wind and rivers, he shows that the greatest labour and longest has an end, and therefore there can be no happiness in this world.

(Ecc 1:7) All the riuers goe into the sea, yet the sea is not full: for the riuers goe vnto ye place, whence they returne, and goe.

(Notes Reference) All the rivers run into the sea; yet the sea [is] not full; to the place from (f) which the rivers come, there they return again.

(f) The sea which compasses all the earth, fills the veins of it which pour out springs and rivers into the sea again.

(Ecc 1:8) All things are full of labour: man cannot vtter it: the eye is not satisfied with seeing, nor the eare filled with hearing.

(Ecc 1:9) What is it that hath bene? that that shalbe: and what is it that hath bene done? that which shalbe done: and there is no newe thing vnder the sunne.

(Notes Reference) (g) The thing that hath been, it [is that] which shall be; and that which is done [is] that which shall be done: and [there is] no new [thing] under the sun.

(g) He speaks of times and seasons, and things done in them, which as they have been in times past, so come they to pass again.

(Ecc 1:10) Is there any thing, whereof one may say, Beholde this, it is newe? it hath bene already in the olde time that was before vs.

(Ecc 1:11) There is no memorie of the former, neither shall there be a remembrance of the latter that shalbe, with them that shall come after.

(Ecc 1:12) I the Preacher haue bene King ouer Israel in Ierusalem:

(Notes Reference) (h) I the Preacher was king over Israel in Jerusalem.

(h) He proves that if any could have attained happiness in this world by labour and study, he should have obtained it, because he had gifts and aids from God to it above all others.

(Ecc 1:13) And I haue giuen mine heart to search and finde out wisdome by all things that are done vnder the heauen: (this sore trauaile hath GOD giuen to the sonnes of men, to humble them thereby)

(Notes Reference) And I gave my heart to seek and search out by wisdom concerning all [things] that are done under heaven: this grievous labour hath God given to the sons of man (i) to be exercised with it.

(i) Man by nature has a desire to know, and yet is not able to come to the perfection of knowledge, which is the punishment of sin, to humble man, and to teach him to depend only on God.

(Ecc 1:14) I haue considered all the workes that are done vnder the sunne, and beholde, all is vanitie, and vexation of the spirit.

(Ecc 1:15) That which is crooked, can none make straight: and that which faileth, cannot be nombred.

(Notes Reference) [That which is] (k) crooked cannot be made straight: and that which is lacking cannot be numbered.

(k) Man is not able by all his diligence to cause things to go other than they do: neither can he number the faults that are committed, much less remedy them.

(Ecc 1:16) I thought in mine heart, and said, Behold, I am become great, and excell in wisdome all them that haue bene before me in Ierusalem: and mine heart hath seene much wisedome and knowledge.

(Ecc 1:17) And I gaue mine heart to knowe wisdome and knowledge, madnes and foolishnes: I knew also that this is a vexation of the spirit.

(Notes Reference) And I gave my heart to know wisdom, and to know (l) madness and folly: I perceived that this also is vexation of spirit.

(l) That is, vain things, which served to pleasure, in which was no convenience, but grief and trouble of conscience.

(Ecc 1:18) For in the multitude of wisedome is much griefe: and he that increaseth knowledge, increaseth sorowe.

(Notes Reference) For in much wisdom [is] much (m) grief: and he that increaseth knowledge increaseth sorrow.

(m) Wisdom and knowledge cannot be come by without great pain of body and mind: for when a man has attained the highest, yet is his mind never fully content: therefore in this world is no true happiness.

Passage 3: John 17-18

(Joh 17:1) These things spake Iesus, and lift vp his eyes to heauen, and saide, Father, that houre is come: glorifie thy Sonne, that thy Sonne also may glorifie thee,

(Notes Reference) These (1) words spake Jesus, and lifted up his eyes to heaven, and said, (2) Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

(1) Jesus Christ, the everlasting high Priest, being ready to immediately offer himself up, by solemn prayers consecrates himself to God the Father as a sacrifice, and us together with himself. Therefore this prayer was from the beginning, is, and will be to the end of the world, the foundation and ground of the Church of God. (2) He first declares that as he came into the world so that the Father might show in him (being apprehended by faith) his glory in saving his elect, so he applied himself to that only: and therefore he desires from the Father that he would bless the work which he had finished.

(Joh 17:2) As thou hast giuen him power ouer all flesh, that he shoulde giue eternall life to all them that thou hast giuen him.

(Notes Reference) As thou hast given him power over (a) all flesh, that he should give eternal life to as many as thou hast given him.

(a) Over all men.

(Joh 17:3) And this is life eternall, that they knowe thee to be the onely very God, and whom thou hast sent, Iesus Christ.

(Notes Reference) And this is life eternal, that they might know thee the (b) only true God, and Jesus Christ, whom thou hast sent.

(b) He calls the Father the only true God in order to set him against all false gods, and to include himself and the Holy Spirit, for he immediately joins the knowledge of the Father and the knowledge of himself together, and according to his accustomed manner sets forth the whole Godhead in the person of the Father. So is the Father alone said to be King, immortal, wise, dwelling in light which no man can attain unto, and invisible; (Rom 16:27; 1Ti 1:17).

(Joh 17:4) I haue glorified thee on the earth: I haue finished the worke which thou gauest me to doe.

(Joh 17:5) And nowe glorifie me, thou Father, with thine owne selfe, with the glorie which I had with thee before the world was.

(Joh 17:6) I haue declared thy Name vnto the men which thou gauest me out of the world: thine they were, and thou gauest them me, and they haue kept thy worde.

(Notes Reference) (3) I have manifested thy name unto the men which thou gavest me out of the world: (c) thine they were, and thou (d) gavest them me; and they have kept thy word.

(3) First of all he prays for his disciples by whom he would have the rest of his disciples gathered together, and commends them unto the Father (having already rejected the whole company of the reprobate) because he received them from his Father into his custody, and because by embracing his doctrine, they will have so many and so mighty enemies, that there is no way for them to be in safety, except by his help.

(c) He shows by this the everlasting election and choice, which was hidden in the good will and pleasure of God, which is the groundwork of our salvation.

(d) He shows that the everlasting and hidden purpose of God is declared in Christ, by whom we are justified and sanctified, if we lay hold of him by faith, so that we may eventually come to the glory of the election.

(Joh 17:7) Nowe they knowe that all things whatsoeuer thou hast giuen me, are of thee.

(Joh 17:8) For I haue giuen vnto them the wordes which thou gauest me, and they haue receiued them, and haue knowen surely that I came out from thee, and haue beleeued that thou hast sent me.

(Joh 17:9) I pray for them: I pray not for the worlde, but for them which thou hast giuen me: for they are thine.

(Joh 17:10) And al mine are thine, and thine are mine, and I am glorified in them.

(Joh 17:11) And nowe am I no more in the world, but these are in the worlde, and I come to thee. Holy Father, keepe them in thy Name, euen them whome thou hast giuen mee, that they may bee one, as we are.

(Notes Reference) And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be (c) one, as we [are].

(c) He prays that his people may peaceably agree and be joined together in one, that as the Godhead is one, so they may be of one mind and one consent together.

(Joh 17:12) While I was with them in the worlde, I kept them in thy Name: those that thou gauest me, haue I kept, and none of them is lost, but the childe of perdition, that the Scripture might be fulfilled.

(Joh 17:13) And now come I to thee, and these things speake I in the worlde, that they might haue my ioy fulfilled in themselues.

(Joh 17:14) I haue giuen them thy word, and the world hath hated them, because they are not of the world, as I am not of the world.

(Joh 17:15) I pray not that thou shouldest take them out of the world, but that thou keepe them from euill.

(Notes Reference) (4) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

(4) He shows what type of deliverance he means: not that they should be in no danger, but that in being preserved from all they might prove by experience that the doctrine of salvation is true, which doctrine they received from his mouth to deliver to others.

(Joh 17:16) They are not of the worlde, as I am not of the world.

(Joh 17:17) Sanctifie them with thy trueth: thy word is trueth.

(Notes Reference) (f) Sanctify them through thy truth: thy word is truth.

(f) That is, make them holy: and that thing is said to be holy which is dedicated to God and belongs to him alone.

(Joh 17:18) As thou diddest send me into the world, so haue I sent them into the world.

(Notes Reference) (5) As thou hast sent me into the world, even so have I also sent them into the world.

(5) Moreover, he adds that the apostles have a calling common with him, and therefore that they must be held up by the very same virtue to give themselves up wholly to God, by which Christ, who was first, did consecrate himself to the Father.

(Joh 17:19) And for their sakes sanctifie I my selfe, that they also may bee sanctified through the trueth.

(Notes Reference) And for their sakes I sanctify myself, that they also might be sanctified through the (g) truth.

(g) The true and substantial sanctification of Christ is contrasted with the outward purifyings of the law.

(Joh 17:20) I praie not for these alone, but for them also which shall beleeue in mee, through their woorde,

(Notes Reference) (6) Neither pray I for these alone, but for them also which shall believe on me through their word;

(6) Secondly, he offers to God the Father all of his, that is, all those who will believe in him by the doctrine of the apostles: that as he cleaves unto the Father, receiving from him all fulness, so they being joined with him may receive life from him, and being loved together in him, may also with him eventually enjoy everlasting glory.

(Joh 17:21) That they all may bee one, as thou, O Father, art in me, and I in thee: euen that they may be also one in vs, that the worlde may beleeue that thou hast sent me.

(Joh 17:22) And the glory that thou gauest me, I haue giuen them, that they may be one, as we are one,

(Joh 17:23) I in them, and thou in mee, that they may be made perfect in one, and that the worlde may knowe that thou hast sent mee, and hast loued them, as thou hast loued me.

(Joh 17:24) Father, I will that they which thou hast giuen me, be with me euen where I am, that they may beholde that my glorie, which thou hast giuen mee: for thou louedst me before the foundation of the world.

(Joh 17:25) O righteous Father, the worlde also hath not knowen thee, but I haue knowen thee, and these haue knowen, that thou hast sent me.

(Joh 17:26) And I haue declared vnto the thy Name, and will declare it, that the loue wherewith thou hast loued me, may be in them, and I in them.

(Notes Reference) (7) And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.

(7) He communicates the knowledge of the Father with his own little by little, which knowledge is most full in Christ the mediator, that they may in him be beloved by the Father, with the selfsame love with which he loves the Son.

(Joh 18:1) When Iesus had spoken these things, hee went foorth with his disciples ouer the brooke Cedron, where was a garden, into the which he entred, and his disciples.

(Notes Reference) When (1) Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

(1) Christ goes of his own accord into a garden, which his betrayer knew, to be taken, so that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.

(Joh 18:2) And Iudas which betraied him, knewe also the place: for Iesus oft times resorted thither with his disciples.

(Joh 18:3) Iudas then, after hee had receiued a band of men and officers of the high Priests, and of the Pharises, came thither with lanternes and torches, and weapons.

(Notes Reference) (2) Judas then, having received a band [of men] and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

(2) Christ who was innocent was taken as a wicked person, that we who are wicked might be let go as innocent.

(Joh 18:4) Then Iesus, knowing all things that shoulde come vnto him, went foorth and said vnto them, Whom seeke yee?

(Notes Reference) (3) Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

(3) Christ's person (but not his power) was bound by his adversaries, but only when and how he desired.

(Joh 18:5) They answered him, Iesus of Nazareth. Iesus sayde vnto them, I am hee. Nowe Iudas also which betraied him, stoode with them.

(Joh 18:6) Assoone then as hee had saide vnto them, I am hee, they went away backewardes, and fell to the grounde.

(Joh 18:7) Then he asked them againe, Whome seeke yee? And they sayd, Iesus of Nazareth.

(Joh 18:8) Iesus answered, I said vnto you, that I am he: therefore if ye seeke me, let these go their way.

(Notes Reference) (4) Jesus answered, I have told you that I am [he]: if therefore ye seek me, let these go their way:

(4) Christ does not neglect the office of a good pastor, not even in his greatest danger.

(Joh 18:9) This was that the worde might be fulfilled which hee spake, Of them which thou gauest me, haue I lost none.

(Joh 18:10) Then Simon Peter hauing a sword, drewe it, and smote the hie Priests seruant, and cut off his right eare. Nowe the seruants name was Malchus.

(Notes Reference) (5) Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

(5) We ought to contain our zeal for God within the bounds of our calling.

(Joh 18:11) Then sayde Iesus vnto Peter, Put vp thy sworde into the sheath: shall I not drinke of the cuppe which my Father hath giuen me?

(Joh 18:12) Then the bande and the captaine, and the officers of the Iewes tooke Iesus, and bound him,

(Joh 18:13) And led him away to Annas first (for he was father in lawe to Caiaphas, which was the hie Priest that same yeere)

(Notes Reference) (6) And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

(6) Christ is brought before an earthly high priest to be condemned for our blasphemies, that we might be acquitted by the everlasting high Priest himself.

(Joh 18:14) And Caiaphas was he, that gaue counsel to the Iewes, that it was expedient that one man should die for the people.

(Joh 18:15) Nowe Simon Peter folowed Iesus, and another disciple, and that disciple was knowen of the hie Priest: therefore he went in with Iesus into the hall of the hie Priest:

(Notes Reference) (7) And Simon Peter followed Jesus, and [so did] another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

(7) A graphic example of the fragility of men, even the best of them, when they are left to themselves.

(Joh 18:16) But Peter stood at the doore without. Then went out the other disciple which was knowen vnto the hie Priest, and spake to her that kept the doore, and brought in Peter.

(Joh 18:17) Then saide the maide that kept the doore, vnto Peter, Art not thou also one of this mans disciples? He sayd, I am not.

(Joh 18:18) And the seruants and officers stoode there, which had made a fire of coles: for it was colde, and they warmed themselues. And Peter also stood among them, and warmed himselfe.

(Joh 18:19) (The hie Priest then asked Iesus of his disciples, and of his doctrine.

(Notes Reference) (8) The high priest then asked Jesus of his disciples, and of his doctrine.

(8) Christ defends his cause, but only slightly, not that he would withdraw himself from death, but to show that he was condemned as someone who was innocent.

(Joh 18:20) Iesus answered him, I spake openly to the world: I euer taught in the Synagogue and in the Temple, whither the Iewes resort continually, and in secret haue I sayde nothing.

(Joh 18:21) Why askest thou mee? aske them which heard mee what I sayde vnto them: beholde, they knowe what I sayd.

(Joh 18:22) When he had spoken these thinges, one of the officers which stoode by, smote Iesus with his rod, saying, Answerest thou the hie Priest so?

(Joh 18:23) Iesus answered him, If I haue euill spoken, beare witnes of the euil: but if I haue well spoken, why smitest thou me?

(Joh 18:24) Nowe Annas had sent him bound vnto Caiaphas the hie Priest)

(Joh 18:25) And Simon Peter stoode and warmed himselfe, and they said vnto him, Art not thou also of his disciples? He denied it, and said, I am not.

(Notes Reference) (9) And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also [one] of his disciples? He denied [it], and said, I am not.

(9) After men have once fallen, they cannot only not lift themselves up by their own strength, but also they fall more and more into a worse condition, until they are raised up again by a new power from God.

(Joh 18:26) One of the seruaunts of the hie Priest, his cousin whose eare Peter smote off, saide, Did not I see thee in the garden with him?

(Joh 18:27) Peter then denied againe, and immediatly the cocke crewe.

(Joh 18:28) Then led they Iesus from Caiaphas into the common hall. Nowe it was morning, and they themselues went not into the common hall, least they should be defiled, but that they might eate the Passeouer.

(Notes Reference) (10) Then led they Jesus from (a) Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.

(10) The Son of God is brought before the judgment seat of an earthly and profane man, in whom there is found much less wickedness than in the rulers of the people of God. A graphic image of the wrath of God against sin, and in addition of his great mercy, and last of all of his most severe judgment against the stubborn condemners of his grace when it is offered unto them.

(a) From Caiaphas' house.

(Joh 18:29) Pilate then went out vnto them, and said, What accusation bring yee against this man?

(Joh 18:30) They answered, and saide vnto him, If hee were not an euill doer, we woulde not haue deliuered him vnto thee.

(Joh 18:31) Then sayde Pilate vnto them, Take yee him, and iudge him after your owne Lawe. Then the Iewes sayde vnto him, It is not lawfull for vs to put any man to death.

(Notes Reference) Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, (b) It is not lawful for us to put any man to death:

(b) For judgments of life and death were taken from them forty years before the destruction of the temple.

(Joh 18:32) It was that the worde of Iesus might be fulfilled which he spake, signifying what death he should die.

(Notes Reference) That the saying of Jesus might be fulfilled, which he spake, (c) signifying what death he should die.

(Joh 18:33) So Pilate entred into the common hall againe, and called Iesus, and sayde vnto him, Art thou the king of the Iewes?

(Joh 18:34) Iesus answered him, Saiest thou that of thy selfe, or did other tell it thee of me?

(Joh 18:35) Pilate answered, Am I a Iewe? Thine owne nation, and the hie Priestes haue deliuered thee vnto me. What hast thou done?

(Joh 18:36) Iesus answered, My kingdome is not of this worlde: if my kingdome were of this worlde, my seruants would surely fight, that I should not be deliuered to the Iewes: but nowe is my kingdome not from hence.

(Notes Reference) (11) Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

(11) Christ affirms his spiritual kingdom, but rejects a worldly one.

(Joh 18:37) Pilate then said vnto him, Art thou a King then? Iesus answered, Thou sayest that I am a King: for this cause am I borne, and for this cause came I into the world, that I should beare witnes vnto the trueth: euery one that is of the trueth, heareth my voyce.

(Joh 18:38) Pilate said vnto him, What is trueth? And when he had saide that, hee went out againe vnto the Iewes, and said vnto them, I finde in him no cause at all.

(Notes Reference) (12) Pilate saith unto him, (d) What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault [at all].

(12) It was required that Christ should be pronounced innocent, but nonetheless, in that he took upon himself our person, he was to be condemned as a most wicked man.

(d) He speaks this disdainfully and scoffingly, and not by way of asking a question.

(Joh 18:39) But you haue a custome, that I shoulde deliuer you one loose at the Passeouer: will yee then that I loose vnto you the King of ye Iewes?

(Joh 18:40) Then cried they all againe, saying, Not him, but Barabbas: nowe this Barabbas was a murtherer.

(Notes Reference) Then (e) cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

(e) Literally, "made a great and foul voice".