Read Scripture In A Year: August 27

(1Ki 22:1) And they continued three yeere without warre betweene Aram and Israel.

(Notes Reference) And they continued (a) three years without war between Syria and Israel.

(a) Ben-hadad the king of Syria, and Ahab made a peace which endured three years.

(1Ki 22:2) And in the third yeere did Iehoshaphat the King of Iudah come downe to ye King of Israel.

(Notes Reference) And it came to pass in the third year, that Jehoshaphat the king of Judah (b) came down to the king of Israel.

(b) To see and visit him.

(1Ki 22:3) (Then the King of Israel saide vnto his seruants, Knowe yee not that Ramoth Gilead was ours? and wee stay, and take it not out of ye hand of the King of Aram?)

(Notes Reference) And the king of Israel said unto his servants, Know ye that (c) Ramoth in Gilead [is] ours, and we [be] still, [and] take it not out of the hand of the king of Syria?

(c) The kings of Syria kept Ramoth before this league was made by Benhadad: therefore he did not think he was bound by it to restore it.

(1Ki 22:4) And he sayde vnto Iehoshaphat, Wilt thou goe with mee to battel against Ramoth Gilead? And Iehoshaphat saide vnto the King of Israel, I am as thou art, my people as thy people, and mine horses as thine horses.

(Notes Reference) And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, (d) I [am] as thou [art], my people as thy people, my horses as thy horses.

(d) I am ready to join and go with you , and all of mine is at your command.

(1Ki 22:5) Then Iehoshaphat saide vnto the King of Israel, Aske counsaile, I pray thee, of the Lord to day.

(Notes Reference) And Jehoshaphat said unto the king of Israel, (e) Enquire, I pray thee, at the word of the LORD to day.

(e) He seemed that he would not go to war unless God approved it, yet when Michaiah advised the opposite he would not obey.

(1Ki 22:6) Then the King of Israel gathered the prophets vpon a foure hundreth men, and said vnto them, Shal I go against Ramoth Gilead to battel, or shall I let it alone? And they said, Go vp: for ye Lord shall deliuer it into the hands of the King.

(Notes Reference) Then the king of Israel gathered the (f) prophets together, about four hundred men, and said unto them, Shall I go against Ramothgilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.

(f) Meaning the false prophets, who were liars and served for money whom Jezebel had assembled and kept after the death of those whom Elijah slew.

(1Ki 22:7) And Iehoshaphat said, Is there here neuer a Prophet of the Lord more, that we might inquire of him?

(Notes Reference) And Jehoshaphat said, [Is there] not here a prophet of the (g) LORD besides, that we might enquire of him?

(g) Jehoshaphat did not acknowledge the false prophets to be God's ministers, but contemned them.

(1Ki 22:8) And the King of Israel said vnto Iehoshaphat, There is yet one man (Michaiah the sonne of Imlah) by whom we may aske counsel of the Lord, but I hate him: for he doeth not prophecie good vnto me, but euill. And Iehoshaphat sayd, Let not the King say so.

(Notes Reference) And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may enquire of the LORD: but (h) I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.

(h) By which we see that the wicked cannot abide to hear the truth, but hate the prophets of God and molest them.

(1Ki 22:9) Then the King of Israel called an Eunuche, and sayde, Call quickely Michaiah the sonne of Imlah.

(Notes Reference) Then the king of Israel called an (i) officer, and said, Hasten [hither] Micaiah the son of Imlah.

(i) Read (Gen 37:36).

(1Ki 22:10) And the King of Israel and Iehoshaphat the King of Iudah sate either of them on his throne in their apparell in the voyde place at the entring in of the gate of Samaria, and all the prophets prophecied before them.

(Notes Reference) And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their (k) robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.

(k) In their kingly apparel.

(1Ki 22:11) And Zidkiiah the sonne of Chenaanah made him hornes of yron, and sayd, Thus sayth the Lord, With these shalt thou push the Aramites, vntill thou hast consumed them.

(Notes Reference) And Zedekiah the son of Chenaanah made him (i) horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.

(i) The true prophets of God were accustomed to use signs for the confirmation of their doctrine, (Isa 20:2; Jer 7:2) in which the false prophets imitated them, thinking by it to make their doctrine more believable.

(1Ki 22:12) And all the prophets prophecied so, saying, Goe vp to Ramoth Gilead, and prosper: for the Lord shall deliuer it into the Kings hand.

(1Ki 22:13) And the messenger that was gone to call Michaiah spake vnto him, saying, Beholde now, the wordes of the prophets declare good vnto the King with one accorde: let thy word therefore, I pray thee, be like the worde of one of them, and speake thou good.

(Notes Reference) And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with (m) one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.

(m) This is the common argument of the wicked, who think that no one should speak against anything if the majority approves of it, be they ever so ungodly.

(1Ki 22:14) And Michaiah saide, As the Lord liueth, whatsoeuer the Lord sayth vnto me, that will I speake.

(1Ki 22:15) So he came to the King, and the King said vnto him, Michaiah, shall we go against Ramoth Gilead to battel, or shall we leaue off? And he answered him, Goe vp, and prosper: and the Lord shall deliuer it into the hand of the King.

(Notes Reference) So he came to the king. And the king said unto him, Micaiah, shall we go against Ramothgilead to battle, or shall we forbear? And he answered him, (n) Go, and prosper: for the LORD shall deliver [it] into the hand of the king.

(n) He speaks this in derision, because the king attributed so much to the false prophets, meaning that by experience he should discern that they were liars.

(1Ki 22:16) And the King said vnto him, How oft shall I charge thee, that thou tell me nothing but that which is true in the Name of the Lord?

(1Ki 22:17) Then he said, I sawe all Israel scattered vpon the mountaines, as sheepe that had no shepheard. And the Lord sayde, These haue no master, let euery man returne vnto his house in peace.

(Notes Reference) And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, (o) These have no master: let them return every man to his house in peace.

(o) It is better for them to return home than to be punished and scattered because they go to war without God's counsel and approval.

(1Ki 22:18) (And the King of Israel saide vnto Iehoshaphat, Did I not tell thee, that he would prophecie no good vnto me, but euill?)

(1Ki 22:19) Againe he said, Heare thou therefore the worde of the Lord. I sawe the Lord sit on his throne, and all the hoste of heauen stood about him on his right hand and on his left hand.

(Notes Reference) And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the (p) host of heaven standing by him on his right hand and on his left.

(p) Meaning, his angels.

(1Ki 22:20) And the Lord sayd, Who shall entise Ahab that he may go and fall at Ramoth Gilead? And one said on this maner, and another sayd on that maner.

(1Ki 22:21) Then there came forth a spirit, and stoode before the Lord, and sayd, I wil entise him. And the Lord sayd vnto him, Wherewith?

(Notes Reference) And there came forth a spirit, and (q) stood before the LORD, and said, I will persuade him.

(q) Here we see that though the devil is always ready to bring us to destruction, yet he has no more power than God gives him.

(1Ki 22:22) And he sayd, I will goe out, and be a false spirit in the mouth of all his prophets. Then he sayd, Thou shalt entise him, and shalt also preuayle: goe forth, and doe so.

(Notes Reference) And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a (r) lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so.

(r) I will cause all his prophets to tell lies.

(1Ki 22:23) Now therefore behold, the Lord hath put a lying spirite in the mouth of all these thy prophets, and the Lord hath appoynted euill against thee.

(1Ki 22:24) Then Zidkiiah the sonne of Chenaanah came neere, and smote Michaiah on the cheeke and sayd, When went the Spirite of the Lord from me, to speake vnto thee?

(Notes Reference) But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, (s) Which way went the Spirit of the LORD from me to speak unto thee?

(s) Thus the wicked would that none were in the favour of God but they, and that God has given his graces to none so much as to them.

(1Ki 22:25) And Michaiah saide, Behold, thou shalt see in that day, when thou shalt goe from chamber to chamber to hide thee.

(1Ki 22:26) And the King of Israel sayd, Take Michaiah, and cary him vnto Amon the gouernour of the citie, and vnto Ioash the Kings sonne,

(1Ki 22:27) And say, Thus saith the King, Put this man in the prison house, and feede him with bread of affliction, and with water of affliction, vntill I returne in peace.

(Notes Reference) And say, Thus saith the king, Put this [fellow] in the prison, and feed him with (t) bread of affliction and with water of affliction, until I come in peace.

(t) Let him waste away with hunger and be fed with a small portion of bread and water.

(1Ki 22:28) And Michaiah sayde, If thou returne in peace, the Lord hath not spoken by me. And he sayd, Hearken all ye people.

(Notes Reference) And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, (v) Hearken, O people, every one of you.

(v) That when you see these things come to pass you may give God the glory, and know that I am his true prophet.

(1Ki 22:29) So the King of Israel and Iehoshaphat the King of Iudah went vp to Ramoth Gilead.

(1Ki 22:30) And the King of Israel sayde to Iehoshaphat, I will change mine apparell, and will enter into the battell, but put thou on thine apparell. And the King of Israel changed himselfe, and went into the battel.

(1Ki 22:31) And the King of Aram commanded his two and thirtie captaines ouer his charets, saying, Fight neither with small, nor great, saue onely against the King of Israel.

(1Ki 22:32) And when the captaines of the charets saw Iehoshaphat, they sayd, Surely it is the King of Israel, and they turned to fight against him: and Iehoshaphat cryed.

(Notes Reference) And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel. And they turned aside to fight against him: and Jehoshaphat (x) cried out.

(x) That is, to the Lord for help.

(1Ki 22:33) And when the captaines of the charets saw that he was not the King of Israel, they turned backe from him.

(1Ki 22:34) Then a certaine man drewe a bow mightily and smote the King of Israel betweene the ioyntes of his brigandine. Wherefore he sayde vnto his charet man, Turne thine hand and cary me out of the hoste: for I am hurt.

(1Ki 22:35) And the battel encreased that day, and the King stoode still in his charet against the Aramites, and dyed at euen: and the blood ran out of the wound into the middes of the charet.

(Notes Reference) And the battle increased that day: and the (y) king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.

(y) That is, Ahab, king of Israel.

(1Ki 22:36) And there went a proclamation thorowout the hoste about the going downe of the sunne, saying, Euery man to his citie, and euery man to his owne countrey.

(Notes Reference) And there went a proclamation throughout the (z) host about the going down of the sun, saying, Every man to his city, and every man to his own country.

(z) Of the Israelites.

(1Ki 22:37) So the King died, and was brought to Samaria, and they buried the King in Samaria.

(1Ki 22:38) And one washed the charet in the poole of Samaria, and the dogs licked vp his blood (and they washed his armour) according vnto the word of the Lord which he spake.

(1Ki 22:39) Concerning the rest of the actes of Ahab and all that he did, and the yuorie house which he built, and all the cities that he built, are they not written in the booke of the Chronicles of the Kings of Israel?

(1Ki 22:40) So Ahab slept with his fathers, and Ahaziah his sonne reigned in his stead.

(1Ki 22:41) And Iehoshaphat the sonne of Asa began to reigne vpon Iudah in the fourth yeere of Ahab King of Israel.

(1Ki 22:42) Iehoshaphat was fiue and thirty yere olde, when he began to reigne, and reigned fiue and twentie yeere in Ierusalem. And his mothers name was Azubah the daughter of Shilhi.

(1Ki 22:43) And he walked in all the wayes of Asa his father, and declined not therefrom, but did that which was right in the eyes of the Lord. Neuerthelesse the hie places were not taken away: for the people offred still and burnt incense in the hie places.

(Notes Reference) And he walked in all the ways of Asa his father; he turned not aside from it, doing [that which was] right in the eyes of the LORD: nevertheless (a) the high places were not taken away; [for] the people offered and burnt incense yet in the high places.

(a) Meaning, that he was led with an error, thinking that they might still sacrifice to the Lord in those places, as they did before the temple was built.

(1Ki 22:44) And Iehoshaphat made peace with the King of Israel.

(1Ki 22:45) Concerning the rest of the actes of Iehoshaphat, and his worthy deedes that he did, and his battels which he fought, are they not written in the booke of the Chronicles of the Kings of Iudah?

(1Ki 22:46) And the Sodomites, which remayned in the dayes of his father Asa, he put cleane out of the land.

(1Ki 22:47) There was then no King in Edom: the deputie was King.

(Notes Reference) [There was] then no king in Edom: a (b) deputy [was] king.

(b) In the time of this king, Idumea was subject to Judah, and was governed by whom they of Judah appointed.

(1Ki 22:48) Iehoshaphat made shippes of Tharshish to sayle to Ophir for golde, but they went not, for the shippes were broken at Ezion Gaber.

(Notes Reference) Jehoshaphat made ships of (c) Tharshish to go to (d) Ophir for gold: but they went not; for the ships were broken at Eziongeber.

(d) Josephus writes that Ophir is in India, where the Egyptians and Arabians traffic for gold.

(1Ki 22:49) Then sayde Ahaziah the sonne of Ahab vnto Iehoshaphat, Let my seruants goe with thy seruants in the ships, But Iehoshaphat would not.

(1Ki 22:50) And Iehoshaphat did sleepe with his fathers, and was buried with his fathers in the citie of Dauid his father, and Iehoram his sonne reigned in his stead.

(1Ki 22:51) Ahaziah the sonne of Ahab began to reigne ouer Israel in Samaria, the seuenteenth yeere of Iehoshaphat King of Iudah, and reigned two yeeres ouer Israel.

(1Ki 22:52) But he did euill in the sight of the Lord, and walked in the way of his father, and in the way of his mother, and in the way of Ieroboam the sonne of Nebat, which made Israel to sinne.

(1Ki 22:53) For he serued Baal and worshipped him, and prouoked the Lord God of Israel vnto wrath, according vnto all that his father had done.

Passage 2: Jeremiah 49

(x) That is, Nebuchadnezzar, as in (Jer 49:22).

(Jer 48:41) The cities are taken, and the strong holdes are wonne, and ye mightie mens hearts in Moab at that day shalbe as ye heart of a woman in trauaile.

(Jer 48:42) And Moab shall be destroyed from being a people, because he hath set vp himselfe against the Lord.

(Jer 48:43) Feare, and pit and snare shall be vpon thee, O inhabitant of Moab, saith the Lord.

(Notes Reference) (y) Fear, and the pit, and the snare, [shall be] upon thee, O inhabitant of Moab, saith the LORD.

(y) He that escapes one danger will be taken by another, (Isa 24:17).

(Jer 48:44) He that escapeth from the feare, shall fall in the pit, and he that getteth vp out of the pit, shall be taken in the snare: for I will bring vpon it, euen vpon Moab, the yeere of their visitation, sayeth the Lord.

(Jer 48:45) They that fled, stoode vnder the shadowe of Heshbon, because of the force: for the fire came out of Heshbon, and a flame from Sihon, and deuoured the corner of Moab, and the top of the seditious children.

(Notes Reference) They that fled stood under the shadow (z) of Heshbon because of the force: but (a) a fire shall come out of Heshbon, and a flame from the midst of Sihon, and shall devour the corner of Moab, and the crown of the head of the tumultuous ones.

(z) They fled there thinking to have comfort from the Amorites.

(a) The Amorites had destroyed the Moabites in times past, and now because of their power the Moabites will seek them for help.

(Jer 48:46) Wo be vnto thee, O Moab: the people of Chemosh perisheth: for thy sonnes are taken captiues, and thy daughters led into captiuitie.

(Notes Reference) Woe be to thee, O Moab! the people of (b) Chemosh perisheth: for thy sons are taken captives, and thy daughters captives.

(b) Who vaunted themselves of their idol as though he could have defended them.

(Jer 48:47) Yet will I bring againe the captiuitie of Moab in the latter dayes, sayeth the Lord. Thus farre of the iudgement of Moab.

(Notes Reference) Yet will I bring again the captivity of Moab in the (c) latter days, saith the LORD. Thus far [is] the judgment of Moab.

(Jer 49:1) Unto the children of Ammon thus saith the Lord, Hath Israel no sonnes? or hath he none heire? Why then hath their king possessed God? and his people dwelt in his cities?

(Notes Reference) Concerning the (a) Ammonites, thus saith the LORD; Hath Israel no sons? hath he no heir? why [then] doth their king (b) inherit Gad, and his people dwell in (c) his cities?

(a) They were separated from the Moabites by the river Arnon, and after the ten tribes were carried away into captivity, they invaded the country of Gad.

(b) That is, of the Ammonites.

(Jer 49:2) Therefore beholde the dayes come, sayeth the Lord, that I will cause a noyse of warre to be heard in Rabbah of the Ammonites, and it shall be a desolate heape, and her daughters shall be burnt with fire: then shall Israel possesse those that possessed him, sayeth the Lord.

(Notes Reference) Therefore, behold, the days come, saith the LORD, that I will cause an alarm of war to be heard in (d) Rabbah of the Ammonites; and it shall be a desolate heap, and her daughters shall be burned with fire: then shall Israel be heir to them that were his heirs, saith the LORD.

(d) Which was one of the chief cities of the Ammonites, as were Heshbon and Ai: there was also a city called Heshbon among the Moabites.

(Jer 49:3) Howle, O Heshbon, for Ai is wasted: crie ye daughters of Rabbah: girde you with sackecloth: mourne and runne to and from by the hedges: for their King shall goe into captiuitie; and his Priestes, and his princes likewise.

(Jer 49:4) Wherefore gloriest thou in the valleis? thy valley floweth away, O rebellious daughter: she trusted in her treasures, saying, Who shall come vnto me?

(Notes Reference) Why gloriest thou in the (e) valleys, thy flowing valley, O backsliding daughter? that trusted in her treasures, [saying], Who shall come to me?

(e) In your plentiful country.

(Jer 49:5) Beholde, I will bring a feare vpon thee, sayth the Lord God of hostes, of all those that be about thee, and ye shalbe scattered euery man right foorth, and none shall gather him that fleeth.

(Notes Reference) Behold, I will bring (f) a fear upon thee, saith the Lord GOD of hosts, from all those that are about thee; and ye shall be driven out every man right forth; and none shall gather up him that wandereth.

(f) Signifying that power and riches cannot prevail when God will execute his judgments.

(Jer 49:6) And afterward I will bring againe the captiuitie of the children of Ammon.

(Notes Reference) And (h) afterward I will bring again the captives of the children of Ammon, saith the LORD.

(h) In the time of Christ, when the Gentiles will be called.

(Jer 49:7) To Edom thus sayeth the Lord of hostes: Is wisdome no more in Teman? is counsel perished from their children? is their wisdome vanished?

(Notes Reference) Concerning Edom, thus saith the LORD of hosts; [Is] wisdom no more in (i) Teman? hath counsel perished from the prudent? hath their wisdom vanished?

(i) Which was a city of Edom, called by the name of Teman Eliphaz's son, who came from Esau.

(Jer 49:8) Flee, ye inhabitants of Dedan ( they are turned backe, and haue consulted to dwell) for I haue brought the destruction of Esau vpon him, and the time of his visitation.

(Notes Reference) Flee ye, (k) turn back, dwell deep, O inhabitants of Dedan; for I will bring the calamity of Esau upon him, the time [that] I will punish him.

(k) The enemies that pretend to flee, will turn back and invade your land, and possess it.

(Jer 49:9) If the grape gatherers come to thee, would they not leaue some grapes? if theeues come by night, they will destroy till they haue ynough.

(Notes Reference) If (l) grapegatherers come to thee, would they not leave [some] gleaning grapes? if thieves by night, they will destroy till they have enough.

(l) Meaning that God would utterly destroy them and not spare one, though the grape gatherers leave some grapes, and thieves seek but till they have enough, (Oba 1:5).

(Jer 49:10) For I haue discouered Esau: I haue vncouered his secrets, and he shall not be able to hide himselfe: his seede is wasted, and his brethren and his neighbours, and there shall be none to say,

(Jer 49:11) Leaue thy fathers children, and I will preserue them aliue, and let thy widowes trust in me.

(Notes Reference) Leave thy (m) fatherless children, I will preserve [them] alive; and let thy widows trust in me.

(m) The destruction will be so great that there will be none left to take care of the widows and the fatherless.

(Jer 49:12) For thus sayth the Lord, Beholde, they whose iudgement was not to drinke of the cuppe, haue assuredly drunken, and art thou he that shall escape free? thou shalt not goe free, but thou shalt surely drinke of it.

(Notes Reference) For thus saith the LORD; (n) Behold, they whose judgment [was] not to drink of the cup have assuredly drank; and [art] thou he [that] shall altogether go unpunished? thou shalt not go unpunished, but thou shalt surely drink [of it].

(n) I have not spared my own people and how should I pity you?

(Jer 49:13) For I haue sworne by my selfe, sayeth the Lord, that Bozrah shall be waste, and for a reproche, and a desolation, and a curse, and all the cities thereof shall be perpetuall desolations.

(Notes Reference) For I have sworn by myself, saith the LORD, that (o) Bozrah shall become a desolation, a reproach, a waste, and a curse; and all her cities shall be perpetual wastes.

(o) Which was a chief city of Edom.

(Jer 49:14) I haue heard a rumour from the Lord, and an ambassadour is sent vnto the heathen, saying, Gather you together, and come against her, and rise vp to the battell.

(Notes Reference) I have heard a rumour from the LORD, and an ambassador is sent to the nations, [saying], Gather ye together, and come against (p) her, and rise up to the battle.

(p) That is, Bozrah.

(Jer 49:15) For loe, I will make thee but small among the heathen, and despised among men.

(Jer 49:16) Thy feare, and ye pride of thine heart hath deceiued thee, thou that dwellest in the cleftes of the rocke, and keepest the height of ye hil: though thou shouldest make thy nest as hie as the eagle, I wil bring thee downe from thece, sayth the Lord.

(Jer 49:17) Also Edom shall be desolate: euery one that goeth by it, shall be astonished, and shall hisse at all the plagues thereof,

(Jer 49:18) As in the ouerthrowe of Sodom, and of Gomorah, and the places thereof neere about, saieth the Lord: no man shall dwell there, neither shall the sonnes of men remaine in it.

(Jer 49:19) Beholde, hee shall come vp like a lyon from the swelling of Iorden vnto the strong dwelling place: for I will make Israel to rest, euen I will make him to haste away from her, and who is a chosen man that I may appoynt against her? for who is like mee? and who will appoint me the time? and who is the shepheard that will stande before me?

(Notes Reference) Behold, (q) he shall come up like a lion from the swelling of Jordan against the habitation of the strong: but I will suddenly make (r) him run away from her: and who [is] a chosen [man, that] I may appoint over her? for who [is] like me? and who will appoint me the time? and who [is] that (s) shepherd that will stand before me?

(q) That is, Nebuchadnezzar after he has overcome Judah, which is meant by the swelling of Jordan, will come against mount Seir and Edom.

(r) That is, the Israelites whom the Edomites kept as prisoners to hast away from there.

(s) The captain and governor of the army meaning Nebuchadnezzar.

(Jer 49:20) Therefore heare the counsell of the Lord that hee hath deuised against Edom, and his purpose that hee hath conceiued against the inhabitants of Teman: surely the least of the flocke shall drawe them out: surely he shall make their habitations desolate with them.

(Notes Reference) Therefore hear the counsel of the LORD, that he hath taken against Edom; and his purposes, that he hath purposed against the inhabitants of Teman: Surely the least (t) of the flock shall draw them out: surely (u) he shall make their habitations desolate with them.

(t) They will not be able to resist his petty captains.

(u) To visit the enemy.

(Jer 49:21) The earth is mooued at the noyse of their fall: the crie of their voice is heard in the red Sea.

(Jer 49:22) Behold, he shall come vp, and flie as the Egle, and spreade his wings ouer Bozrah, and at that day shall the heart of the strong men of Edome be as the heart of a woman in trauaile.

(Notes Reference) Behold, he shall come up and fly as the eagle, (x) and spread his wings over Bozrah: and at that day shall the heart of the mighty men of Edom be as the heart of a woman in her pangs.

(x) As (Jer 48:40) was said of Moab.

(Jer 49:23) Vnto Damascus he sayeth, Hamath is confounded and Arpad, for they haue heard euill tidings, and they are faint hearted as one on the fearefull sea that can not rest.

(Notes Reference) Concerning (y) Damascus. Hamath is confounded, and Arpad: for they have heard evil tidings: they are fainthearted; [there is] sorrow on the sea; it cannot be quiet.

(y) Which was the chief city of Syria, by which he means the whole country.

(Jer 49:24) Damascus is discouraged, and turneth her selfe to flight and feare hath seased her: anguish and sorowes haue taken her as a woman in trauaile.

(Notes Reference) Damascus hath become feeble, [and] turneth herself to flee, (z) and fear hath seized on [her]: anguish and sorrows have taken her, as a woman in travail.

(z) When she heard the sudden coming of the enemy.

(Jer 49:25) How is the glorious citie not reserued, the citie of my ioy?

(Notes Reference) How is the (a) city of praise not left, the city of my joy!

(a) He speaks this in the person of the king and of them of the country who will wonder to see Damascus the chief city destroyed.

(Jer 49:26) Therefore her yong men shall fall in her streetes, and all her men of warre shall be cut off in that day, sayeth the Lord of hostes.

(Jer 49:27) And I will kindle a fire in the wall of Damascus, which shall cosume the palaces of Benhadad.

(Notes Reference) And I will kindle a fire in the wall of Damascus, and it shall consume the palaces of (b) Benhadad.

(b) Who was king of Syria, (1Ki 20:26) and had built these palaces which were still called the palaces of Benhadad.

(Jer 49:28) Vnto Kedar, and to the kingdomes of Hazor, which Nebuchad-nezzar, king of Babel shall smite, thus sayeth the Lord, Arise, and goe vp vnto Kedar, and destroy the men of the East.

(Notes Reference) Concerning (c) Kedar, and concerning the kingdoms of Hazor, which Nebuchadnezzar king of Babylon shall smite, thus saith the LORD; Arise ye, go up to Kedar, and lay waste the men of the east.

(Jer 49:29) Their tents and their flocks shall they take away: yea, they shall take to themselues their curtaines and all their vessels, and their camels, and they shall crie vnto them, Feare is on euery side.

(Notes Reference) Their tents and their flocks shall they take away: they shall take to themselves their (d) curtains, and all their vessels, and their camels; and they shall cry to them, Fear [is] on every side.

(d) Because they used to dwell in tents, he names the things that belong to it.

(Jer 49:30) Flee, get you farre off ( they haue consulted to dwell) O ye inhabitants of Hazor, saith the Lord: for Nebuchad-nezzar King of Babel hath taken counsell against you, and hath deuised a purpose against you.

(Notes Reference) Flee, go far off, (e) dwell deep, O ye inhabitants of Hazor, saith the LORD; for Nebuchadnezzar king of Babylon hath taken counsel against you, and hath conceived a purpose against you.

(e) The enemies will dwell in your places.

(Jer 49:31) Arise, and get you vp vnto the welthy nation that dwelleth without care, saith the Lord, which haue neither gates nor barres, but dwel alone.

(Notes Reference) (f) Arise, go up to the wealthy nation, that dwelleth without care, saith the LORD, which have neither gates nor bars, [which] dwell alone.

(f) He shows that they of Hazor will flee to the Arabians for comfort but that will not help them.

(Jer 49:32) And their camels shall be a bootie, and the multitude of their cattel a spoile, and I will scatter them into all windes, and to the vtmost corners, and I will bring their destruction from al the sides thereof, sayeth the Lord.

(Jer 49:33) And Hazor shall be a dwelling for dragons, and desolation for euer: there shall no man dwell there, nor the sonnes of men remaine in it.

(Jer 49:34) The woordes of the Lord that came to Ieremiah the Prophet, concerning Elam, in the beginning of the reigne of Zedekiah King of Iudah, saying,

(Notes Reference) The word of the LORD that came to Jeremiah the prophet against (g) Elam in the beginning of the reign of Zedekiah king of Judah, saying,

(g) That is Persia, so called for Elam the son of Shem.

(Jer 49:35) Thus sayeth the Lord of hostes, Beholde, I will breake the bowe of Elam, euen the chiefe of their strength.

(Notes Reference) Thus saith the LORD of hosts; Behold, I will break the (h) bow of Elam, the chief of their might.

(h) Because the Persians were good archers, he shows that the thing in which they put their trust would not profit them.

(Jer 49:36) And vpon Elam I will bring the foure windes from the foure quarters of heauen, and will scatter them towardes all these windes, and there shall bee no nation, whither the fugitiues of Elam shall not come.

(Jer 49:37) For I will cause Elam to be afraied before their enemies, and before them that seeke their liues, and will bring vpon them a plague, euen the indignation of my wrath, saieth the Lord, and I wil sende the sworde after them till I haue consumed them.

(Jer 49:38) And I wil set my throne in Elam, and I wil destroy both the King and the princes from thence, saith the Lord:

(Notes Reference) And I will set my (i) throne in Elam, and will destroy from there the king and the princes, saith the LORD.

(i) I will place Nebuchadnezzar there, and in these prophecies Jeremiah speaks of those countries which would be subdued under the first of those four monarchies of which Daniel makes mention.

(Jer 49:39) But in the latter daies I wil bring againe the captiuitie of Elam, sayeth the Lord.

(Notes Reference) But it shall come to pass (k) in the latter days, [that] I will bring again the captives of Elam, saith the LORD.

(k) This may be referred to the empire of the Persians and Medes after the Chaldeans or to the time of Christ, as in (Jer 48:47).

Passage 3: 1 Corinthians 8-9

(1Co 8:1) And as touching things sacrificed vnto idols, wee knowe that wee all haue knowledge: knowledge puffeth vp, but loue edifieth.

(Notes Reference) Now (1) as touching things offered unto idols, we know that we (a) all have knowledge. Knowledge (b) puffeth up, but charity (c) edifieth.

(1) He begins to entreat of another type of indifferent things, that is, things offered to idols, or the use of flesh so offered and sacrificed. And first of all he removes all those things which the Corinthians pretended in using things offered to idols without any respect. First of all they affirmed that this difference of foods was for the unskilful men, but as for them, they knew well enough the benefit of Christ, which causes all these things to be clean to those that are clean. Be it so, Paul says: even if we are all sufficiently instructed in the knowledge of Christ, I say nonetheless that we must not simply rest in this knowledge. The reason is, that unless our knowledge is tempered with charity, it does not only not avail, but also does much hurt, because it is the mistress of pride. Nay, it does not so much as deserve the name of godly knowledge, if it is separate from the love of God, and therefore from the love of our neighbour.

(a) This general word is to be abridged as (1Co 8:7) appears, for there is a type of taunt in it, as we may perceive by (1Co 8:2).

(b) Gives occasion of vanity and pride, because it is void of charity.

(1Co 8:2) Nowe, if any man thinke that hee knoweth any thing, hee knoweth nothing yet as hee ought to knowe.

(1Co 8:3) But if any man loue God, the same is knowen of him.

(1Co 8:4) Concerning therefore the eating of things sacrificed vnto idoles, we knowe that an idole is nothing in the worlde, and that there is none other God but one.

(Notes Reference) (2) As concerning therefore the eating of those things that are offered in sacrifice unto (d) idols, we know that an idol [is] (e) nothing in the world, and that [there is] none other God but one.

(2) The application of that answer to things offered to idols: I grant, he says, that an idol is indeed a vain imagination, and that there is but one God and Lord, and therefore that food cannot be made either holy or profane by the idol. But it does not follow therefore, that a man may, without regard of what they are, use those foods as any other.

(d) The word "idol" in this place is taken for an image which is made to represent some godhead, so that worship might be given to it: whereupon came the word "idolatry", that is to say, "image service".

(e) Is a vain dream.

(1Co 8:5) For though there bee that are called gods, whether in heauen, or in earth (as there be many gods, and many lords)

(1Co 8:6) Yet vnto vs there is but one God, which is that Father, of whome are all things, and we in him: and one Lord Iesus Christ, by whome are all things, and we by him.

(Notes Reference) But to us [there is but] one God, the Father, (f) of whom [are] all things, and we (g) in him; and (h) one Lord Jesus Christ, (i) by whom [are] all things, and we by him.

(f) When the Father is distinguished from the Son, he is named the beginning of all things.

(g) We have our being in him.

(h) But as the Father is called Lord, so is the Son therefore God: therefore this word "one" does not regard the persons, but the natures.

(i) This word "by" does not signify the instrumental cause, but the efficient: for the Father and the Son work together, which is not so to be taken that we make two causes, seeing they have both but one nature, though they are distinct persons.

(1Co 8:7) But euery man hath not that knowledge: for many hauing conscience of the idole, vntill this houre, eate as a thing sacrificed vnto the idole, and so their conscience being weake, is defiled.

(Notes Reference) (3) Howbeit [there is] not in every man that knowledge: for (4) some with (k) conscience of the idol unto this hour eat [it] as a thing offered unto an idol; and their conscience being weak is defiled.

(3) The reason why that does not follow, is this: because there are many men who do not know that which you know. Now the judgment of outward things depend not only upon your conscience, but upon the conscience of those that behold you, and therefore your actions must be applied not only to your knowledge, but also to the ignorance of your brethren. (4) An applying of the reason: there are many who cannot eat of things offered to idols, except with a wavering conscience, because they think them to be unclean. Therefore if by your example they wish to do that which inwardly they think displeases God, their conscience is defiled with this eating, and you have been the occasion of this mischief.

(k) By conscience of the idol, he means the secret judgment that they had within themselves, by which they thought all things unclean that were offered to idols, and therefore they could not use them with good conscience. For conscience has this power, that if it is good, it makes indifferent things good, and if it is evil, it makes them evil.

(1Co 8:8) But meate maketh not vs acceptable to God, for neither if we eate, haue we the more: neither if we eate not, haue we the lesse.

(Notes Reference) (5) But meat commendeth us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse.

(5) An anticipation of an objection: why then will we therefore be deprived of our liberty? Nay, says the apostle, you will lose no part of Christianity although you abstain for your brethren's sake, as also if you receive the food, for it makes you in no way the more holy, for our commendation before God consists not in foods. But to use our liberty with offence of our brethren is an abuse of liberty, the true use of which is completely contrary, that is, to use it in such a way that we have consideration of our weak brethren.

(1Co 8:9) But take heede lest by any meanes this power of yours be an occasion of falling, to them that are weake.

(1Co 8:10) For if any man see thee which hast knowledge, sit at table in the idoles temple, shall not the conscience of him which is weake, be boldened to eate those things which are sacrificed to idoles?

(Notes Reference) (6) For if any man see thee which hast knowledge sit at meat in the idol's temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols;

(6) Another plain explication of the same reason, propounding the example of the sitting down at the table in the idol's temple. This thing the Corinthians did wrongly consider among things indifferent, because it is simply forbidden for the circumstance of the place, even though the offence had ceased, as it will be declared in its place.

(1Co 8:11) And through thy knowledge shall the weake brother perish, for whome Christ died.

(Notes Reference) (7) And through thy knowledge shall the weak brother perish, for whom Christ died?

(7) An amplification of the argument taken both of comparison and opposites: "You wretched man", he says, "pleasing yourself with your knowledge which indeed is not knowledge, for if you had true knowledge, you would not sit down to eat food in an idol's temple. Will you destroy your brother, hardening his weak conscience by this example to do evil, for whose salvation Christ himself has died?"

(1Co 8:12) Nowe when ye sinne so against the brethren, and wound their weake conscience, ye sinne against Christ.

(Notes Reference) (8) But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.

(8) Another amplification: such offending of our weak brethren, results in the offending of Christ, and therefore do not let these men think that they have to deal only with their brethren.

(1Co 8:13) Wherefore if meate offende my brother, I wil eate no flesh while the world standeth, that I may not offend my brother.

(Notes Reference) (9) Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend.

(9) The conclusion, which Paul conceives in his own person, that he might not seem to exact that of others which he will not be first subject to himself. I had rather (he says) abstain forever from all types of flesh, then give occasion of sin to any of my brethren. And on a smaller scale, in any certain place or time, I would refuse to eat flesh offered to idols, for my brother's sake.

(1Co 9:1) Am I not an Apostle? am I not free? haue I not seene Iesus Christ our Lord? are ye not my worke in the Lord?

(Notes Reference) Am (1) I not an apostle? am I not free? (2) have I not seen Jesus Christ our Lord? are not ye (a) my work in the Lord?

(1) Before he proceeds any further in his purposed matter of things offered to idols, he would show the cause of all this evil, and also take it away. That is, that the Corinthians thought that they did not have to depart from the least amount of their liberty for any man's pleasure. Therefore he propounds himself for an example, and that in a matter almost necessary. And yet he speaks of both, but first of his own person. If (he says) you allege for yourselves that you are free, and therefore will use your liberty, am I not also free, seeing I am an apostle? (2) He proves his apostleship by the effects, in that he was appointed by Christ himself, and the authority of his function was sufficiently confirmed to him among them by their conversion. And all these things he sets before their eyes, to make them ashamed because they would not in the least way that might be, debase themselves for the sake of the weak, whereas the apostle himself did all the he could to win them to God, when they were utterly reprobate and without God.

(a) By the Lord.

(1Co 9:2) If I be not an Apostle vnto other, yet doutlesse I am vnto you: for ye are the seale of mine Apostleship in the Lord.

(Notes Reference) If I be not an apostle unto others, yet doubtless I am to you: for the (b) seal of mine apostleship are ye in the Lord.

(b) As a seal by which it sufficiently appears that God is the author of my apostleship.

(1Co 9:3) My defence to them that examine mee, is this,

(Notes Reference) (3) Mine answer to them that do (c) examine me is this,

(3) He adds this by the way, as if he should say, "So far it is off, that you may doubt of my apostleship, that I use it to refute those who call it into controversy, by opposing those things which the Lord has done by me among you."

(1Co 9:4) Haue we not power to eat and to drinke?

(Notes Reference) (4) Have we not power to (d) eat and to drink?

(4) "Now concerning the matter itself", he says, "seeing that I am free, and truly an apostle, why may not I (I say not, eat of all things offered to idols) be maintained by my labours, indeed and keep my wife also, as the rest of the apostles lawfully do, as by name, John and James, the Lord's cousins, and Peter himself?"

(d) Upon the expense of the Church?

(1Co 9:5) Or haue we not power to lead about a wife being a sister, as well as the rest of the Apostles, and as the brethren of the Lord, and Cephas?

(Notes Reference) Have we not power to lead about a (e) sister, a wife, as well as other apostles, and [as] the brethren of the Lord, and Cephas?

(e) One that is a Christian and a true believer.

(1Co 9:6) Or I only and Barnabas, haue not we power not to worke?

(Notes Reference) Or I only and Barnabas, have not we power to (f) forbear working?

(f) Not live by the works of our hands.

(1Co 9:7) Who goeth a warfare any time at his owne coste? who planteth a vineyarde, and eateth not of the fruit thereof? or who feedeth a flocke, and eateth not of the milke of the flocke?

(Notes Reference) (5) Who (g) goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock?

(5) That he may not seem to burden the apostles, he shows that it is just that they do, by an argument of comparison, seeing that soldiers live by their wages, and husbandmen by the fruits of their labours, and shepherds by that which comes of their flocks.

(g) Goes to warfare?

(1Co 9:8) Say I these thinges according to man? saith not the Lawe the same also?

(Notes Reference) (6) Say I these things (h) as a man? or saith not the law the same also?

(6) Secondly, he brings forth the authority of God's institution by an argument of comparison.

(h) Have I not better ground than the common custom of men?

(1Co 9:9) For it is written in the Lawe of Moses, Thou shalt not mussell the mouth of the oxe that treadeth out the corne: doeth God take care for oxen?

(Notes Reference) For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for (i) oxen?

(i) Was it God's proper intention to provide for oxen, when he made this law? For there is not the smallest thing in the world, but that God has a concern for.

(1Co 9:10) Either saith hee it not altogether for our sakes? For our sakes no doubt it is written, that he which eareth, should eare in hope, and that he that thresheth in hope, should be partaker of his hope.

(1Co 9:11) If wee haue sowen vnto you spirituall thinges, is it a great thing if we reape your carnall thinges?

(Notes Reference) (7) If we have sown unto you spiritual things, [is it] a great thing if we shall reap your carnal things?

(7) An assumption of the arguments with an amplification, for neither in so doing do we require a reward appropriate for our work.

(1Co 9:12) If others with you bee partakers of this power, are not we rather? neuerthelesse, we haue not vsed this power: but suffer all things, that we should not hinder the Gospel of Christ.

(Notes Reference) (8) If others be partakers of [this] (k) power over you, [are] not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ.

(8) Another argument of great force: others are nourished among you, therefore it was lawful for me, indeed rather for me than any other. And yet I refused it, and had rather still suffer any inconvenience, than the Gospel of Christ should be hindered.

(k) The word signifies right and interest, by which he shows us that the ministers of the word must by right and duty be supported by the Church.

(1Co 9:13) Doe ye not knowe, that they which minister about the holy things, eate of the things of the Temple? and they which waite at the altar, are partakers with the altar?

(Notes Reference) (9) Do ye not know that they which minister about holy things live [of the (l) things] of the temple? and they which wait at the altar are (m) partakers with the altar?

(9) Last of all he brings forth the express law concerning the nourishing of the Levites, which privilege nonetheless he will not use.

(l) This is spoken by the figure of speech metonymy, for those things that are offered in the temple.

(m) Are partakers with the altar in dividing the sacrifice.

(1Co 9:14) So also hath the Lord ordeined, that they which preach ye Gospel, should liue of the Gospel.

(Notes Reference) Even so hath the Lord ordained that they which preach the gospel should live (n) of the gospel.

(n) Because they preach the Gospel. It follows by this place, that Paul received no living, neither would have any other man receive, by a commodity of masses, or any other such superstitious nonsense.

(1Co 9:15) But I haue vsed none of these things: neither wrote I these things, that it should be so done vnto me: for it were better for me to die, then that any man should make my reioycing vaine.

(Notes Reference) But I have used none of these things: (10) neither have I written these things, that it should be so done unto me: for [it were] better for me to die, than that any man should make my glorying void.

(10) He takes away occasion of suspicion by the way, that it might not be thought that he wrote this as though he was demanding his wages that were not payed him. On the contrary, he says, I had rather die, than not to continue in this purpose to preach the Gospel freely. For I am bound to preach the Gospel, seeing that the Lord has given and commanded me this office: but unless I do it willingly and for the love of God, nothing that I do is to be considered worthwhile. If I had rather that the Gospel should be evil spoken of, than that I should not require my wages, then would it appear that I took these pains not so much for the Gospel's sake, as for my gains and advantages. But I say, this would not be to use, but rather to abuse my right and liberty: therefore not only in this thing, but also in all others (as much as I could) I am made all things to all men, that I might win them to Christ, and might together with them be won to Christ.

(1Co 9:16) For though I preach the Gospel, I haue nothing to reioyce of: for necessitie is laid vpon me, and woe is vnto me, if I preach not the Gospel.

(1Co 9:17) For if I do it willingly, I haue a reward, but if I do it against my will, notwithstanding the dispensation is committed vnto me.

(1Co 9:18) What is my reward then? verely that when I preach the Gospel, I make the Gospel of Christ free, that I abuse not mine authoritie in ye Gospel.

(Notes Reference) What is my reward then? [Verily] that, when I preach the gospel, I may make the gospel of Christ (o) without charge, that I abuse not my power in the gospel.

(o) By taking nothing from those to whom I preach it.

(1Co 9:19) For though I bee free from all men, yet haue I made my selfe seruant vnto all men, that I might winne the moe.

(1Co 9:20) And vnto the Iewes, I become as a Iewe, that I may winne the Iewes: to them that are vnder the Lawe, as though I were vnder the Lawe, that I may winne them that are vnder the Lawe:

(Notes Reference) And unto the Jews I became as a Jew, that I might gain the Jews; to them that are under the (p) law, as under the law, that I might gain them that are under the law;

(p) The word "law" in this place must be limited to the ceremonial Law.

(1Co 9:21) To them that are without Lawe, as though I were without Lawe, (when I am not without Lawe as pertaining to God, but am in the Lawe through Christ) that I may winne them that are without Lawe:

(1Co 9:22) To the weake I become as weake, that I may winne the weake: I am made all thinges to all men, that I might by all meanes saue some.

(Notes Reference) To the weak became I as weak, that I might gain the weak: I am made all things to (q) all [men], that I might by all means save some.

(q) In matters that are indifferent, which may be done or not done with a good conscience. It is as if he said, "I accommodated all customs and manners, that by all means I might save some."

(1Co 9:23) And this I doe for the Gospels sake, that I might be partaker thereof with you.

(Notes Reference) And this I do for the gospel's sake, that I might be partaker thereof with (r) [you].

(r) That both I and those to whom I preach the Gospel, may receive fruit by the Gospel.

(1Co 9:24) Knowe ye not, that they which runne in a race, runne all, yet one receiueth the price? so runne that ye may obtaine.

(Notes Reference) (11) Know ye not that they which run in a race run all, but one receiveth the prize? So run, that ye may obtain.

(11) He brings in another reason for this wrong, that is, that they were given to gluttony, for there were solemn banquets of sacrifices, and the loose living of the priests was always too much celebrated and kept. Therefore it was hard for those who were accustomed to loose living, especially when they pretended the liberty of the Gospel, to be restrained in these banquets. But on the other hand, the apostle calls them by a pleasant similitude, and also by his own example, to sobriety and mortification of the flesh, showing that they cannot be fit to run or wrestle (as then the games of Isthmies were) who pamper up their bodies. And therefore affirming that they can have no reward unless they take another course and manner of life.

(1Co 9:25) And euery man that proueth masteries, abstaineth from all things: and they do it to obtaine a corruptible crowne: but we for an vncorruptible.

(Notes Reference) And every man that striveth for the mastery is (s) temperate in all things. Now they [do it] to obtain a corruptible crown; but we an incorruptible.

(s) Uses a most excellent and moderate diet.

(1Co 9:26) I therefore so runne, not as vncertainely: so fight I, not as one that beateth the ayre.

(1Co 9:27) But I beate downe my body, and bring it into subiection, lest by any meanes after that I haue preached to other, I my selfe should be reproued.

(Notes Reference) But I keep under my (t) body, and bring [it] into subjection: lest that by any means, when I have preached to others, I myself should be (u) a castaway.

(t) The old man which strives against the Spirit.

(u) Or, "reproved". And this word "reproved" is not contrasted with the word "elect", but with the word "approved", when we see someone who is experienced not to be such a one as he ought to be.