Read Scripture In A Year: August 28

(2Ki 1:1) Then Moab rebelled against Israel after the death of Ahab:

(Notes Reference) Then Moab rebelled against Israel after the death of Ahab.

The Argument - This second book contains the acts of the kings of Judah and Israel: that is, of Israel, from the death of Ahab to the last king Hoshea, who was imprisoned by the king of Assyria, and his city Samaria taken, and the ten tribes led into captivity by the just plague of God for their idolatry and disobedience to God. Also of Judah, from the reign of Jehoram son of Jehoshaphat to Zedekiah, who for contemning the Lord's commandment by his prophets, and neglecting his many admonitions by famine and other means was taken by his enemies, saw his sons most cruelly slain before his face, and his own eyes put out, as the Lord had declared to him before by his prophet Jeremiah. By the just vengeance of God for contempt of his word Jerusalem was destroyed, the temple burnt, and he and all his people were led away captives into Babylon. In this book are notable examples of God's favour toward those rulers and people who obey his prophets, and embrace his word: and contrariwise of his plagues on those who neglect his ministers, and do not obey his commandments.

(2Ki 1:2) And Ahaziah fell thorow the lattesse windowe in his vpper chamber which was in Samaria: so he was sicke: then he sent messengers, to whome he saide, Goe, and enquire of Baal-zebub the God of Ekron, if I shall recouer of this my disease.

(Notes Reference) And (a) Ahaziah fell down through a lattice in his upper chamber that [was] in Samaria, and was sick: and he sent messengers, and said unto them, Go, enquire of (b) Baalzebub the god of Ekron whether I shall recover of this disease.

(a) So that he was punished for his idolatry in two ways: for the Moabites which were wont to pay him tribute rebelled and he fell out a window which was high in his house to give light beneath.

(b) The Philistines who lived at Ekron worshipped this idol, the god of flies, thinking that he could preserve them from the biting of flies: or else he was so called, because flies were drawn in great abundance by the blood of the sacrifices that were offered to that idol.

(2Ki 1:3) Then the Angel of the Lord said to Eliiah the Tishbite, Arise, and goe vp to meete the messengers of the King of Samaria, and say vnto them, Is it not because there is no God in Israel, that ye goe to enquire of Baal-zebub the god of Ekron?

(Notes Reference) But the angel of the LORD said to Elijah the Tishbite, Arise, go up to meet the messengers of the king of Samaria, and say unto them, (c) [Is it] not because [there is] not a God in Israel, [that] ye go to enquire of Baalzebub the god of Ekron?

(2Ki 1:4) Wherefore thus saith the Lord, Thou shalt not come downe from the bed on which thou art gone vp, but shalt die the death. So Eliiah departed.

(2Ki 1:5) And the messengers returned vnto him, to whome he said, Why are ye nowe returned?

(2Ki 1:6) And they answered him, There came a man and met vs, and saide vnto vs, Goe, and returne vnto the King which sent you, and say vnto him, Thus saith the Lord, Is it not because there is no God in Israel, that thou sendest to enquire of Baal-zebub the God of Ekron? Therefore thou shalt not come downe from the bed, on which thou art gone vp, but shalt die ye death.

(Notes Reference) And they said unto him, There came a man up to meet us, and said unto us, Go, turn again unto the king that sent you, and say unto him, Thus saith the LORD, (d) [Is it] not because [there is] not a God in Israel, [that] thou sendest to enquire of Baalzebub the god of Ekron? therefore thou shalt not come down from that bed on which thou art gone up, but shalt surely die.

(d) Ignorance is the mother of error and idolatry.

(2Ki 1:7) And he saide vnto them, What maner of man was he which came and met you, and tolde you these wordes?

(2Ki 1:8) And they said vnto him, He was an hearie man, and girded with a girdle of lether about his loynes. Then sayde he, It is Eliiah the Tishbite.

(Notes Reference) And they answered him, [He was] an (e) hairy man, and girt with a girdle of leather about his loins. And he said, It [is] Elijah the Tishbite.

(e) Some think that this meant his garments, which were rough and made of hair.

(2Ki 1:9) Therefore the King sent vnto him a captaine ouer fiftie with his fiftie men, who went vp vnto him: for beholde, he sate on the toppe of a mountaine, and he saide vnto him, O man of God, the King hath commanded that thou come downe.

(Notes Reference) Then the king sent unto him a captain of fifty with his fifty. And he went up to him: and, behold, he sat on the top (f) of an hill. And he spake unto him, Thou man of God, the king hath said, Come down.

(f) That is, Carmel.

(2Ki 1:10) But Eliiah answered, and saide to the captaine ouer the fiftie, If that I be a man of God, let fire come downe from the heauen, and deuoure thee and thy fiftie. So fire came downe from the heauen and deuoured him and his fiftie.

(Notes Reference) And Elijah answered and said to the captain of fifty, If I [be] a man of God, then let fire come down from heaven, and consume thee and thy fifty. (g) And there came down fire from heaven, and consumed him and his fifty.

(g) He declares the power God's word has in the mouth of his servants, when they threaten God's judgments against the wicked.

(2Ki 1:11) Againe also he sent vnto him another captaine ouer fiftie, with his fiftie. Who spake, and saide vnto him, O man of God, thus the King commandeth, Come downe quickely.

(Notes Reference) Again also he sent unto him another captain of fifty with his fifty. And he answered and said unto him, (h) O man of God, thus hath the king said, Come down quickly.

(h) He spoke this in mockery, and therefore provoked God's wrath so much more.

(2Ki 1:12) But Eliiah answered, and saide vnto them, If I be a man of God, let fire come downe from the heauen, and deuoure thee and thy fiftie. So fire came downe from the heauen, and deuoured him and his fiftie.

(Notes Reference) And Elijah answered and said unto them, (i) If I [be] a man of God, let fire come down from heaven, and consume thee and thy fifty. And the fire of God came down from heaven, and consumed him and his fifty.

(i) Meaning, that God would show by effect whether he was a true prophet or not.

(2Ki 1:13) Yet againe he sent the third captaine ouer fiftie with his fiftie. And the thirde captaine ouer fiftie went vp, and came, and fell on his knees before Eliiah, and besought him, and saide vnto him, O man of God, I pray thee, let my life and the life of these thy fiftie seruants be precious in thy sight.

(Notes Reference) And he sent again a captain of the third fifty with his fifty. And the third captain of fifty went up, and came and fell on his knees before Elijah, and besought him, and said unto him, O man of God, I pray thee, let my (k) life, and the life of these fifty thy servants, be (l) precious in thy sight.

(k) Which humble myself before God and his servant.

(l) That is, spare my life, and do not let me die as the other two.

(2Ki 1:14) Beholde, there came fire downe from the heauen and deuoured the two former captaines ouer fiftie with their fifties: therefore let my life nowe be precious in thy sight.

(2Ki 1:15) And the Angel of the Lord said vnto Eliiah, Goe downe with him, be not afraide of his presence. So he arose, and went downe with him vnto the King.

(Notes Reference) And the angel of the LORD said unto Elijah, Go down with him: be (m) not afraid of him. And he arose, and went down with him unto the king.

(m) Thus the Lord gives boldness to his, that they fear not the threatenings of tyrants, who otherwise of themselves are afraid to do God's message.

(2Ki 1:16) And he saide vnto him, Thus saith the Lord, Because thou hast sent messengers to enquire of Baal-zebub the god of Ekron, (was it not because there was no God in Israel to inquire of his worde?) therefore thou shalt not come downe off the bed, on which thou art gone vp, but shalt die the death.

(2Ki 1:17) So he dyed according to the worde of the Lord which Eliiah had spoken. And Iehoram began to reigne in his steade, in the seconde yeere of Iehoram the sonne of Iehoshaphat King of Iudah, because he had no sonne.

(Notes Reference) So he died according to the word of the LORD which Elijah had spoken. And (n) Jehoram reigned in his stead in the second year of Jehoram the son of Jehoshaphat king of Judah; because he had no son.

(n) Jehoshaphat going to battle against the Syrians, made his son Jehoram king in the 17th year of his reign: and in the 18th year which was the second year of his son, Jehoram the son of Ahab reigned in Israel: and in the fifth year of this Jehoram Jehoshaphat died, and the kingdom of Judah was confirmed to his son.

(2Ki 1:18) Concerning the rest of the actes of Ahaziah, that he did, are they not written in the booke of the Chronicles of the Kings of Israel?

(2Ki 2:1) And when the Lord would take vp Eliiah into heauen by a whirle winde, Eliiah went with Elisha from Gilgal.

(Notes Reference) And it came to pass, when the LORD would take up Elijah into heaven by a whirlwind, that Elijah went with Elisha from (a) Gilgal.

(a) Which was the place where the children of Israel were circumcised after they came over Jordan and had been forty years in the wilderness, (Jos 5:9).

(2Ki 2:2) Then Eliiah saide to Elisha, Tarie here, I pray thee: for the Lord hath sent me to Bethel. But Elisha said, As the Lord liueth, and as thy soule liueth, I will not leaue thee. So they came downe to Beth-el.

(2Ki 2:3) And the children of the Prophets that were at Beth-el, came out to Elisha, and said vnto him, Knowest thou that the Lord will take thy master from thine head this day? And he said, Yea, I knowe it: holde ye your peace.

(Notes Reference) And the (b) sons of the prophets that [were] at Bethel came forth to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from (c) thy head to day? And he said, Yea, I (d) know [it]; hold ye your peace.

(b) So called, because they are begotten anew as it were by the heavenly doctrine.

(c) That is, from being your head any more: for to be as the head, is to be the master, as to be at the feet, is to be a scholar.

(d) For the Lord had revealed it to him.

(2Ki 2:4) Againe Eliiah saide vnto him, Elisha, tarie here, I pray thee: for the Lord hath sent me to Iericho: But he said, As the Lord liueth, and as thy soule liueth, I will not leaue thee. So they came to Iericho.

(2Ki 2:5) And the children of the Prophets that were at Iericho, came to Elisha, and saide vnto him, Knowest thou, that the Lord will take thy master from thine head this day? And he sayde, Yea, I knowe it: holde ye your peace.

(Notes Reference) And the sons of the prophets that [were] at (e) Jericho came to Elisha, and said unto him, Knowest thou that the LORD will take away thy master from thy head to day? And he answered, Yea, I know [it]; hold ye your peace.

(e) Not only at Bethel, but at Jericho and other places were there prophets, who had scholars, whom they instructed and brought up in the true fear of God.

(2Ki 2:6) Moreouer Eliiah saide vnto him, Tarie, I pray thee, here: for the Lord hath sent me to Iorden. But he saide, As the Lord liueth, and as thy soule liueth, I will not leaue thee. So they went both together.

(2Ki 2:7) And fiftie men of the sonnes of the Prophets went and stoode on the other side a farre off, and they two stoode by Iorden.

(2Ki 2:8) Then Eliiah tooke his cloke, and wrapt it together, and smote the waters, and they were deuided hither and thither, and they twaine went ouer on the dry lande.

(Notes Reference) And Elijah took his mantle, and wrapped [it] together, and smote the (f) waters, and they were divided hither and thither, so that they two went over on dry ground.

(f) That is, of Jordan.

(2Ki 2:9) Nowe when they were passed ouer, Eliiah saide vnto Elisha, Aske what I shall doe for thee before I be taken from thee. And Elisha saide, I pray thee, let thy Spirit be double vpon me.

(Notes Reference) And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, (g) let a double portion of thy spirit be upon me.

(g) Let your spirit have double force in me, because of these dangerous times: or let me have twice as much as the rest of the prophets: or if your spirit were to be divided into three parts, let me have two.

(2Ki 2:10) And he saide, Thou hast asked an hard thing: yet if thou see me when I am taken from thee, thou shalt haue it so: and if not, it shall not be.

(2Ki 2:11) And as they went walking and talking, beholde, there appeared a charet of fire, and horses of fire, and did separate them twaine. So Eliiah went vp by a whirle winde into heauen.

(Notes Reference) And it came to pass, as they still went on, and talked, that, behold, [there appeared] a chariot of fire, and horses of fire, and parted them both asunder; and Elijah went up by a whirlwind into (h) heaven.

(h) Thus God has left a testimony in all ages (both before the law, in the law and in the gospel).

(2Ki 2:12) And Elisha saw it, and he cryed, My father, my father, the charet of Israel, and the horsemen thereof: and he sawe him no more: and he tooke his owne clothes, and rent them in two pieces.

(2Ki 2:13) He tooke vp also the cloke of Eliiah that fell from him, and returned, and stoode by the banke of Iorden.

(2Ki 2:14) After, he tooke the cloke of Eliiah, that fell from him, and smote the waters, and sayde, Where is the Lord God of Eliiah? And so he also, after he had striken the waters, so that they were deuided this way and that way, went ouer, euen Elisha.

(2Ki 2:15) And when the children of the Prophets, which were at Iericho, saw him on the other side, they sayde, The Spirite of Eliiah doeth rest on Elisha: and they came to meete him, and fell to the grounde before him,

(Notes Reference) And when the sons of the prophets which [were] to view at Jericho saw him, they said, The (i) spirit of Elijah doth rest on Elisha. And they came to meet him, and bowed themselves to the ground before him.

(i) The Spirit of prophecy was given to him as it was to Elijah.

(2Ki 2:16) And said vnto him, Beholde nowe, there be with thy seruants fiftie strong men: let them go, we pray thee, and seeke thy master, if so be the Spirite of the Lord hath taken him vp, and cast him vpon some mountaine, or into some valley. But he said, Ye shall not sende.

(Notes Reference) And they said unto him, Behold now, there be with thy servants fifty strong men; let them go, we pray thee, and seek thy master: lest peradventure the Spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley. And he said, (l) Ye shall not send.

(l) Because the fact was extraordinary, they doubted where he had gone, but Elisha was assured that he was taken up to God.

(2Ki 2:17) Yet they were instant vpon him, til he was ashamed: wherefore he saide, Sende. So they sent fiftie men, which sought three dayes, but founde him not.

(2Ki 2:18) Therefore they returned to him, (for he taryed at Iericho) and he said vnto them, Did not I say vnto you, Goe not?

(2Ki 2:19) And the men of the citie saide vnto Elisha, Beholde, we pray thee: the situation of this citie is pleasant, as thou, my lorde, seest, but the water is naught, and the ground baren.

(2Ki 2:20) Then he saide, Bring me a newe cruse, and put salt therein. And they brought it to him.

(2Ki 2:21) And he went vnto the spring of the waters, and cast there the salt, and said, Thus saith the Lord, I haue healed this water: death shall no more come thereof, neither barennesse to the ground.

(Notes Reference) And he went forth unto the spring of the waters, and cast (m) the salt in there, and said, Thus saith the LORD, I have healed these waters; there shall not be from thence any more death or barren [land].

(m) Thus God gave him power, even contrary to nature, to make the water profitable for man's use, which before was hurtful.

(2Ki 2:22) So the waters were healed vntill this day, according to the worde of Elisha which hee had spoken.

(2Ki 2:23) And he went vp from thence vnto Beth-el. And as he was going vp the way, litle children came out of the citie, and mocked him, and saide vnto him, Come vp, thou balde head, come vp, thou balde head.

(2Ki 2:24) And he turned backe, and looked on them, and cursed them in the name of the Lord. And two beares came out of the forest, and tare in pieces two and fourtie children of them.

(Notes Reference) And he turned back, and looked on them, and (n) cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them.

(n) Perceiving their malicious heart against the Lord and his word, he asks God to avenge the injury done to him.

(2Ki 2:25) So he went from thence to mount Carmel, and from thence he returned to Samaria.

Passage 2: Jeremiah 50

(Jer 50:1) The word that the Lord spake, concerning Babel, and cocerning the land of the Caldeans by the ministerie of Ieremiah the Prophet.

(Jer 50:2) Declare among the nations, and publish it, and set vp a standart, proclaime it and conceale it not: say, Babel is taken, Bel is confounded, Merodach is broken downe: her idols are confounded, and their images are burst in pieces.

(Notes Reference) Declare ye among the nations, and proclaim, and set up a standard; proclaim, [and] conceal not: say, (a) Babylon is taken, Bel is confounded, (b) Merodach is broken in pieces; her idols are confounded, her images are broken in pieces.

(a) After God had used the Babylonian's service to punish other nations, this shows that their turn will come to be punished.

(b) These were two of their chief idols.

(Jer 50:3) For out of the North there commeth vp a nation against her, which shall make her lande waste, and none shall dwel therein: they shall flee, and depart, both man and beast.

(Notes Reference) For out of the north (c) there cometh a nation against her, which shall make her land desolate, and none shall dwell in it: they shall remove, they shall depart, both man and beast.

(Jer 50:4) In those daies, and at that time, sayeth the Lord, the children of Israel shall come, they, and the children of Iudah together, going, and weeping shall they goe, and seeke the Lord their God.

(Notes Reference) In those days, and in that time, saith the LORD, the children of Israel shall (d) come, they and the children of Judah together, going and (e) weeping: they shall go, and seek the LORD their God.

(d) When Cyrus will take Babel.

(e) Read (Jer 31:9).

(Jer 50:5) They shall aske the way to Zion, with their faces thitherward, saying, Come, and let vs cleaue to the Lord in a perpetuall couenant that shall not be forgotten.

(Jer 50:6) My people hath beene as lost sheepe: their shepheards haue caused them to goe astray, and haue turned them away to the mountaines: they haue gone from mountaine to hil, and forgotten their resting place.

(Notes Reference) My people have been lost sheep: their (f) shepherds have caused them to go astray, they have turned them away [on] the mountains: they have gone from (g) mountain to hill, they have forgotten their restingplace.

(f) Their governors and ministers by their examples have provoked them to idolatry.

(g) They have committed idolatry in every place.

(Jer 50:7) Al that found them, haue deuoured them, and their enemies saide, We offende not, because they haue sinned against the Lord, the habitation of iustice, euen the Lord the hope of their fathers.

(Notes Reference) All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, (h) the habitation of justice, even the LORD, the hope of their fathers.

(h) For the Lord dwelt among them in his temple and would have maintained them by his justice against their enemies.

(Jer 50:8) Flee from the middes of Babel, and depart out of the lande of the Caldeans, and be ye as the hee goates before the flocke.

(Notes Reference) (i) Flee out of the midst of Babylon, and go forth from the land of the Chaldeans, and be as the male goats (k) before the flocks.

(i) When God will deliver you by Cyrus.

(k) That is, most forward and without fear.

(Jer 50:9) For loe, I will raise, and cause to come vp against Babel a multitude of mightie natios from the North countrey, and they shall set themselues in aray against her, whereby shee shall be taken: their arrowes shall be as of a strong man, which is expert, for none shall returne in vaine.

(Jer 50:10) And Caldea shalbe a spoyle: all that spoyle her, shalbe satisfied, sayth the Lord.

(Notes Reference) And Chaldea shall be a prey: all that spoil her (l) shall be satisfied, saith the LORD.

(l) Shall be made rich by it.

(Jer 50:11) Because yee were glad and reioyced in destroying mine heritage, and because ye are growen fatte, as the calues in the grasse, and neied like strong horses,

(Notes Reference) Because ye were glad, because ye rejoiced, O ye destroyers of my heritage, because ye are grown fat as the heifer at grass, (m) and bellow as bulls;

(m) For joy of the victory that you had against my people.

(Jer 50:12) Therefore your mother shall bee sore confounded, and she that bare you, shall be ashamed: beholde, the vttermost of the nations shalbe a desert, a drie land, and a wildernes.

(Jer 50:13) Because of the wrath of the Lord it shall not be inhabited, but shall be wholy desolate: euery one that goeth by Babel, shall be astonished, and hisse at all her plagues.

(Notes Reference) Because of the wrath of the LORD it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, (n) and hiss at all her plagues.

(n) In sign of contempt and disdain.

(Jer 50:14) Put your selues in aray against Babel rounde about: all ye that bende the bowe, shoote at her, spare no arrowes: for shee hath sinned against the Lord.

(Notes Reference) (o) Put yourselves in array against Babylon on every side: all ye that bend the bow, shoot at her, spare no arrows: for she hath (p) sinned against the LORD.

(o) He speaks to the enemies the Medes and Persians.

(p) Though the Lord called the Babylonians his servants and their work his work in punishing his people, yet because they did it not to glorify God, but for their own malice and to profit themselves, it is here called sin.

(Jer 50:15) Crie against her round about: she hath giuen her hand: her foundations are fallen, and her walles are destroyed: for it is the vengeance of the Lord: take vengeance vpon her: as she hath done, doe vnto her.

(Jer 50:16) Destroy the sower from Babel, and him that handleth the sieth in the time of haruest: because of the sworde of the oppressor they shall turne euery one to his people, and they shall flee euery one to his owne land.

(Notes Reference) Cut off the (q) sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn every one to his people, and they shall flee every one to his own land.

(q) Destroy her so that no one is left to work the ground or to take the fruit of it.

(Jer 50:17) Israel is like scattered sheepe: the lions haue dispersed them: first the King of Asshur hath deuoured him, and last this Nebuchad-nezzar King, of Babel hath broken his bones.

(Notes Reference) Israel [is] a scattered sheep; the lions have driven [him] away: first the king of (r) Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his (s) bones.

(r) Meaning Tiglath-pilesar who carried away the ten tribes.

(s) He carried away the rest, that is Judah and Benjamin.

(Jer 50:18) Therefore thus saith the Lord of hostes the God of Israel, Behold, I wil visit ye King of Babel, and his land, as I haue visited the King of Asshur.

(Jer 50:19) And I will bring Israel againe to his habitation: hee shall feede on Carmel and Bashan, and his soule shall be satisfied vpon the mount Ephraim and Gilead.

(Jer 50:20) In those daies, and at that time, sayeth the Lord, the iniquitie of Israel shall be sought for, and there shall be none: and the sinnes of Iudah, and they shall not be founde: for I will be mercifull vnto them, whome I reserue.

(Jer 50:21) Goe vp against the lande of the rebelles, euen against it, and against the inhabitantes of Pekod: destroy, and lay it waste after them, saieth the Lord, and doe according to all that I haue commanded thee.

(Notes Reference) Go up against the land of (t) Merathaim, [even] against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the LORD, and do according to all that I have commanded thee.

(t) That is, Babylon: thus the Lord raised up Cyrus.

(Jer 50:22) A crie of battell is in the land, and of great destruction.

(Jer 50:23) Howe is the hammer of the whole world destroied, and broken! howe is Babel become desolate among the nations!

(Notes Reference) How is the (u) hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations!

(u) Nebuchadnezzar, who had smitten down all the princes and people of the world.

(Jer 50:24) I haue snared thee, and thou art taken, O Babel, and thou wast not aware: thou art found, and also caught, because thou hast striuen against the Lord.

(Jer 50:25) The Lord hath opened his treasure, and hath brought foorth the weapons of his wrath: for this is the woorke of the Lord God of hostes in the lande of the Caldeans.

(Jer 50:26) Come against her from the vtmost border: open her store houses: treade on her as on sheaues, and destroy her vtterly: let nothing of her be left.

(Jer 50:27) Destroy all her bullockes: let them goe downe to the slaughter. Wo vnto them, for their day is come, and the time of their visitation.

(Notes Reference) Slay all her (x) bulls; let them go down to the slaughter: woe to them! for their day is come, the time of their judgment.

(x) Her princes and mighty men.

(Jer 50:28) The voyce of them that flee, and escape out of the lande of Babel to declare in Zion the vengeance of the Lord our God, and the vengeance of his Temple.

(Notes Reference) The voice of them that (y) flee and escape from the land of Babylon, to declare in Zion the vengeance of the LORD our God, the vengeance of his temple.

(y) Of the Jews who would be delivered by Cyrus.

(Jer 50:29) Call vp the archers against Babel: al ye that bend the bow, besiege it rounde about: let none thereof escape: recompence her according to her worke, and according to all that she hath done, doe vnto her: for she hath bene proud against the Lord, euen against the holy one of Israel.

(Jer 50:30) Therefore shall her yong men fall in the streetes, and al her men of warre shalbe destroied in that day, sayeth the Lord.

(Jer 50:31) Beholde, I come vnto thee, O proude man, saith the Lord God of hostes: for thy day is come, euen the time that I will visite thee.

(Jer 50:32) And the proude shall stumble and fall, and none shall raise him vp: and I will kindle a fire in his cities, and it shall deuoure all round about him.

(Jer 50:33) Thus saieth the Lord of hosts, The children of Israel, and the children of Iudah were oppressed together: and all that tooke them captiues, held them, and would not let them goe.

(Jer 50:34) But their strong redeemer, whose Name is the Lord of hostes, he shall maintaine their cause, that he may giue rest to the lande, and disquiet the inhabitants of Babel.

(Notes Reference) Their Redeemer [is] strong; the LORD of hosts [is] his name: he shall thoroughly plead their cause, that he may give rest to the land, (z) and disquiet the inhabitants of Babylon.

(z) He shows that when God executes his judgments against his enemies, that his Church will then have rest.

(Jer 50:35) A sworde is vpon the Caldeans, sayeth the Lord, and vpon the inhabitants of Babel, and vpon her princes, and vpon her wise men.

(Jer 50:36) A sworde is vpon the soothsaiers, and they shall dote: a sword is vpon her strong men, and they shalbe afraide.

(Jer 50:37) A sworde is vpon their horses and vpon their charets, and vpon all the multitude that are in the middes of her, and they shall be like women: a sworde is vpon her treasures, and they shall be spoyled.

(Jer 50:38) A drought is vpon her waters, and they shall be dried vp: for it is the lande of grauen images, and they dote vpon their idoles.

(Notes Reference) A (a) drought [is] upon her waters; and they shall be dried up: for it [is] the land of graven images, and they are mad over [their] idols.

(a) For Cyrus cut the river Euphrates and divided the course of it into many streams, so that it might be passed over as though there had been no water: which he did by the counsel of two of Belshazzar's captains, who conspired against their king, because he had gelded one of them in spite and slain the son of the other.

(Jer 50:39) Therefore the Ziims with the Iims shall dwel there, and the ostriches shall dwel therein: for it shall be no more inhabited, neither shall it be inhabited from generation vnto generation.

(Notes Reference) Therefore the (b) wild beasts of the desert with the wild beasts of the isles shall dwell [there], and the owls shall dwell in it: and it shall be no more inhabited for ever; neither shall it be dwelt in from generation to generation.

(b) Read (Isa 13:21).

(Jer 50:40) As God destroied Sodom and Gomorah with the places thereof neere about, sayeth the Lord: so shall no man dwell theere, neither shall the sonne of man remaine therein.

(Jer 50:41) Beholde, a people shall come from the North, and a great nation, and many Kings shall be raised vp from the coastes of the earth.

(Notes Reference) Behold, a people shall come from the north, and a great nation, and many kings shall be raised up from (c) the ends of the earth.

(Jer 50:42) They shall holde the bowe and the buckeler: they are cruell and vnmercifull: their voyce shall roare like the sea, and they shall ride vpon horses, and be put in aray like men to the battell against thee, O daughter of Babel.

(Jer 50:43) The King of Babel hath heard the report of them, and his hands waxed feeble: sorow came vpon him, euen sorowe as of a woman in trauaile.

(Notes Reference) The king of Babylon hath heard the report of them, and his hands (d) became feeble: anguish took hold of him, [and] pangs as of a woman in travail.

(d) Which is meant of Belshazzar, (Dan 5:6).

(Jer 50:44) Beholde, hee shall come vp like a lyon from the swelling of Iorden vnto the strong habitation: for I will make Israel to rest, and I will make them to haste away from her: and who is a chosen man that I may appoynt against her? for who is like me, and who will appoynt me the time? and who is the shepheard that will stande before me?

(Notes Reference) Behold, he shall come up like a lion from the swelling of Jordan to the habitation of the strong: but I will make them suddenly 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 (e) shepherd that will stand before me?

(e) See Jer 49:19

(Jer 50:45) Therefore heare the counsell of the Lord that hee hath deuised against Babel, and his purpose that hee hath conceiued against the lande of the Caldeans: surely the least of the flocke shall drawe them out: surely he shall make their habitation desolate with them.

(Jer 50:46) At the noyse of the winning of Babel the earth is moued, and the crye is heard among the nations.

Passage 3: 1 Corinthians 10

(1Co 10:1) Moreouer, brethren, I woulde not that yee shoulde bee ignorant, that all our fathers were vnder that cloude, and all passed through that sea,

(Notes Reference) Moreover, (1) brethren, I would not that ye should be ignorant, how that all our (a) fathers were under the cloud, and all passed through the sea;

(1) He sets out that which he said, laying before them an example of the horrible judgment of God against those who had in effect the very same pledges of the same adoption and salvation that we have. And yet nonetheless when they gave themselves to idol's feasts, they perished in the wilderness, being horribly and manifoldly punished. Now, moreover and besides that these things are fitly spoken against those who frequented idol's feasts, the same also seems to be alleged to this end and purpose, because many men think that those things are not of such great weight that God will be angry with them if they use them. And so they frequent Christian assemblies and are baptized, and receive the communion, and confess Christ.

(a) Paul says this in respect of the covenant, and not in respect of the persons, except generally.

(1Co 10:2) And were all baptized vnto Moses, in that cloude, and in that sea,

(Notes Reference) (2) And were all (b) baptized unto (c) Moses in the cloud and in the sea;

(2) In effect the ordinances of the old fathers were all one with ours, for they respected Christ alone, who offered himself to them in different forms.

(b) All of them were baptized with the outward sign, but not indeed, because of which God cannot be blamed, but they themselves.

(1Co 10:3) And did all eat the same spiritual meat,

(Notes Reference) And did all eat the (d) same spiritual (e) meat;

(d) The same that we do.

(e) Manna, which was a spiritual meat to the believers, who in faith lay hold upon Christ, who is the true meat.

(1Co 10:4) And did all drinke the same spirituall drinke (for they dranke of the spiritual Rocke that folowed them: and the Rocke was Christ)

(Notes Reference) And did all drink the same spiritual drink: for they drank of that spiritual Rock that (f) followed them: and that Rock was (g) Christ.

(f) Of the River and running Rock, who followed the people.

(g) Did signify Christ as an ordinance, so that together with the sign, there was the thing signified, and the truth itself. For God does not offer a bare sign, but the thing signified by the sign together with it, which is to be received with faith.

(1Co 10:5) But with many of them God was not pleased: for they were ouerthrowen in ye wildernes.

(1Co 10:6) Nowe these things are our ensamples, to the intent that we should not lust after euil things as they also lusted.

(Notes Reference) (3) Now these things were our (h) examples, to the intent we should not lust after evil things, as they also lusted.

(3) An amplifying of the example against those who are carried away with their lusts beyond the bounds which God has measured out. For this is the beginning of all evil, as of idolatry (which has gluttony as a companion), fornication, rebelling against Christ, murmuring, and such like. And these things God punished most sharply in that old people, to the end that we who succeed them, and have a more full declaration of the will of God, might by that means take better heed.

(h) Some read "figures": which signified our ordinances. For circumcision was to the Jews a seal of righteousness, to us a symbol of baptism, and so in the other ordinances.

(1Co 10:7) Neither bee ye idolaters as were some of them, as it is written, The people sate downe to eate and drinke, and rose vp to play.

(1Co 10:8) Neither let vs commit fornication, as some of them committed fornication, and fell in one day three and twentie thousand.

(1Co 10:9) Neither let vs tempt Christ, as some of them also tempted him, and were destroyed of serpents.

(Notes Reference) Neither let us tempt (i) Christ, as some of them also tempted, and were destroyed of serpents.

(i) To tempt Christ is to provoke him to a combat as it were, which those men do who abuse the knowledge that he has given them, and make it to serve for a cloak for their lusts and wickedness.

(1Co 10:10) Neither murmure ye, as some of them also murmured, and were destroyed of the destroyer.

(1Co 10:11) Nowe all these things came vnto them for ensamples, and were written to admonish vs, vpon whome the endes of the world are come.

(Notes Reference) Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the (k) ends of the world are come.

(k) This our age is called the end, for it is the culmination of all the ages.

(1Co 10:12) Wherefore, let him that thinketh he standeth, take heede lest he fall.

(Notes Reference) (4) Wherefore let him that thinketh he standeth take heed lest he fall.

(4) In conclusion he descends to the Corinthians themselves, warning them that they do not please themselves, but rather that they prevent the wiles of Satan. Yet he uses an declaration and comforts them, that he may not seem to make them altogether similar to those wicked idolaters and condemners of Christ, who perished in the wilderness.

(1Co 10:13) There hath no tentation taken you, but such as appertaine to man: and God is faithfull, which will not suffer you to be tempted aboue that you be able, but wil euen giue the issue with the tentation, that ye may be able to beare it.

(Notes Reference) There hath no temptation taken you but such as is common to (l) man: but God [is] faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also (m) make a way to escape, that ye may be able to bear [it].

(l) Which comes from weakness.

(m) He that would have you tempted for your profit's sake, will make a way for you to escape out of the temptation.

(1Co 10:14) Wherefore my beloued, flee from idolatrie.

(1Co 10:15) I speake as vnto them which haue vnderstanding: iugde ye what I say.

(Notes Reference) (5) I speak as to wise men; judge ye what I say.

(5) Now returning to those idol's feasts, that he may not seem to delay at all: first he promises that he will use no other reasons, than such as they knew very well themselves. He gives the following line of reasoning. The holy banquets of the Christians are pledges, first of all, of the community that they have with Christ, and next, one with another. The Israelites also do ratify in the sacrifices, their mutual union in the very same religion. Therefore so do the idolaters also join themselves with their idols, or demons rather (for idols are nothing) in those solemn banquets, whereupon it follows, that that table is a table of demons, and therefore you must avoid it. For you cannot be partakers of the Lord and of idols together, much less may such banquets be considered as indifferent things. Will you then strive with God? And if you do, do you think that you will get the upper hand?

(1Co 10:16) The cup of blessing which we blesse, is it not the communion of the blood of Christ? The bread which we breake, is it not the communion of the body of Christ?

(Notes Reference) The cup of (n) blessing which we bless, is it not the (o) communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

(n) Of thanksgiving: whereupon, that holy banquet was called "eucharist", which is Greek for thanksgiving.

(o) A most effectual pledge and note of your joining together with Christ, and ingrafting to him.

(1Co 10:17) For we that are many, are one bread and one body, because we all are partakers of one bread.

(1Co 10:18) Beholde Israel, which is after the flesh: are not they which eate of the sacrifices partakers of the altar?

(Notes Reference) Behold Israel after the (p) flesh: are not they which eat of the sacrifices (q) partakers of the altar?

(p) That is, those who yet observe their ceremonies.

(q) Are consenting and guilty, both of that worship and sacrifice.

(1Co 10:19) What say I then? that the idole is any thing? or that that which is sacrificed to idoles, is any thing?

(1Co 10:20) Nay, but that these things which the Gentiles sacrifice, they sacrifice to deuils, and not vnto God: and I would not that ye should haue fellowship with the deuils.

(Notes Reference) But I [say], that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have (r) fellowship with devils.

(r) Have anything to do with the demons, or enter into that society which is begun in the demon's name.

(1Co 10:21) Ye can not drinke the cup of the Lord, and the cup of the deuils. Ye can not be partakers of the Lords table, and of the table of the deuils.

(Notes Reference) Ye cannot drink the cup of the Lord, and the (s) cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils.

(s) The heathen and profane people were accustomed to finish up and make an end of their feasts which they kept to the honour of their gods, in offering meat offerings and drink offerings to them, with banquets and feastings.

(1Co 10:22) Doe we prouoke the Lord to anger? are we stronger then he?

(1Co 10:23) All things are lawfull for me, but all things are not expedient: all things are lawfull for me, but all things edifie not.

(Notes Reference) (6) (t) All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not.

(6) Coming to another type of things offered to idols, he repeats that general rule, that in the use of indifferent things we ought to have consideration not of ourselves only, but of our neighbours. And therefore there are many things which of themselves are lawful, which may be evil when done by us, because of offence to our neighbour.

(t) See before in (1Co 6:13).

(1Co 10:24) Let no man seeke his owne, but euery man anothers wealth.

(1Co 10:25) Whatsoeuer is solde in the shambles, eate ye, and aske no question for conscience sake.

(Notes Reference) (7) Whatsoever is sold in the (u) shambles, [that] eat, asking no question for conscience sake:

(7) An applying of the rule to the present matter: whatever is sold in the market, you may indifferently buy it as if it were from the Lord's hand, and eat it either at home with the faithful, or being called home to the unfaithful, that is, in a private banquet. But yet with this exception, unless any man is present who is weak, whose conscience may be offended by setting meats offered to idols before them: for then you ought to have a consideration of their weakness.

(u) The flesh that was sacrificed used to be sold in the markets, and the price returned to the priests.

(1Co 10:26) For the earth is the Lords, and all that therein is.

(Notes Reference) For the earth [is] the Lord's, and the (x) fulness thereof.

(x) All those things of which it is full.

(1Co 10:27) If any of them which beleeue not, call you to a feast, and if ye wil go, whatsoeuer is set before you, eate, asking no question for conscience sake.

(1Co 10:28) But if any man say vnto you, This is sacrificed vnto idoles, eate it not, because of him that shewed it, and for the conscience (for the earth is the Lords, and all that therein is)

(1Co 10:29) And the conscience, I say, not thine, but of that other: for why should my libertie be condemned of another mans conscience?

(Notes Reference) Conscience, I say, not thine own, but of the other: (8) for why is my liberty judged of another [man's] conscience?

(8) A reason: for we must take heed that our liberty is not spoken of as evil, and that the benefit of God which we ought to use with thanksgiving is not changed into impiety. And this is through our fault, if we choose rather to offend the conscience of the weak, than to yield a little of our liberty in a matter of no importance, and so give occasion to the weak to judge in such sort of us, and of Christian liberty. And the apostle takes these things upon his own person, that the Corinthians may have so much the less occasion to oppose anything against him.

(1Co 10:30) For if I through Gods benefite be partaker, why am I euill spoken of, for that wherefore I giue thankes?

(Notes Reference) For if I by (y) grace be a partaker, why am I evil spoken of for that for which I give thanks?

(y) If I may through God's grace eat this meat or that meat, why should I through my fault cause that benefit of God to turn to my blame?

(1Co 10:31) Whether therefore ye eate, or drinke, or whatsoeuer ye doe, doe all to the glory of God.

(Notes Reference) (9) Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God.

(9) The conclusion: we must order ourselves in such a way that we seek not ourselves, but God's glory, and so the salvation of as many as we may. In which the apostle does not thrust himself to the Corinthians (even his own flock) as an example, except so that he calls them back to Christ, to whom he himself has regard.

(1Co 10:32) Giue none offence, neither to the Iewes, nor to the Grecians, nor to the Church of God:

(1Co 10:33) Euen as I please all men in all things, not seeking mine owne profite, but the profite of many, that they might be saued.