Read Scripture In A Year: August 29

Passage 1: 2 Kings 3

(2Ki 3:1) Nowe Iehoram the sonne of Ahab beganne to reigne ouer Israel in Samaria, the eighteenth yeere of Iehoshaphat King of Iudah, and reigned twelue yeeres.

(Notes Reference) Now Jehoram the son of Ahab began to reign over Israel in Samaria the (a) eighteenth year of Jehoshaphat king of Judah, and reigned twelve years.

(a) Read the annotation in (2Ki 1:17).

(2Ki 3:2) And he wrought euill in the sight of the Lord, but not like his father nor like his mother: for he tooke away the image of Baal that his father had made.

(2Ki 3:3) Neuerthelesse, he cleaued vnto the sinnes of Ieroboam, the sonne of Nebat, which made Israel to sinne, and departed not therefrom.

(Notes Reference) Nevertheless he cleaved unto the (b) sins of Jeroboam the son of Nebat, which made Israel to sin; he departed not therefrom.

(b) He sacrificed to the golden calves that Jeroboam had made.

(2Ki 3:4) Then Mesha King of Moab had store of sheepe, and rendred vnto the King of Israel an hundreth thousande lambes, and an hundreth thousande rammes with the wooll.

(Notes Reference) And (c) Mesha king of Moab was a sheepmaster, and rendered unto the king of Israel an hundred thousand lambs, and an hundred thousand rams, with the wool.

(2Ki 3:5) But when Ahab was dead, the king of Moab rebelled against the King of Israel.

(2Ki 3:6) Therefore King Iehoram went out of Samaria the same season, and nombred all Israel,

(2Ki 3:7) And went, and sent to Iehoshaphat King of Iudah, saying, The King of Moab hath rebelled against me: wilt thou goe with me to battell against Moab? And he answered, I will goe vp: for I am, as thou art, my people, as thy people, and mine horses as thine horses.

(Notes Reference) And he went and sent to Jehoshaphat the king of Judah, saying, The king of Moab hath rebelled against me: wilt thou go with me against Moab to battle? And he said, I will go up: (d) I [am] as thou [art], my people as thy people, [and] my horses as thy horses.

(d) Read (1Ki 22:4).

(2Ki 3:8) Then said he, What way shall we goe vp? And he answered, The way of the wildernesse of Edom.

(2Ki 3:9) So went the King of Israel and the king of Iudah, and the King of Edom, and when they had compassed the way seuen dayes, they had no water for the hoste, nor for the cattell that followed them.

(Notes Reference) So the king of Israel went, and the king of Judah, and the (e) king of Edom: and they fetched a compass of seven days' journey: and there was no water for the host, and for the cattle that followed them.

(e) Meaning the viceroy, or lieutenant of the king of Judah, (1Ki 22:47).

(2Ki 3:10) Therefore the King of Israel sayde, Alas, that the Lord hath called these three Kings, to giue them into the hand of Moab.

(2Ki 3:11) But Iehoshaphat saide, Is there not here a Prophet of the Lord, that we may inquire of the Lord by him? And one of the King of Israels seruants answered, and said, Here is Elisha the sonne of Shaphat, which powred water on the handes of Eliiah.

(Notes Reference) But Jehoshaphat said, [Is there] not here a prophet of the LORD, that we may enquire of the LORD by him? And one of the king of Israel's servants answered and said, Here [is] Elisha the son of Shaphat, which (f) poured water on the hands of Elijah.

(f) That is, who was his servant.

(2Ki 3:12) Then Iehoshaphat saide, The worde of the Lord is with him. Therefore the King of Israel, and Iehoshaphat, and the King of Edom went downe to him.

(Notes Reference) And Jehoshaphat said, (g) The word of the LORD is with him. So the king of Israel and Jehoshaphat and the king of Edom went down to him.

(g) He is able to instruct us what God's will is in this point.

(2Ki 3:13) And Elisha sayde vnto the King of Israel, What haue I to doe with thee? get thee to the prophets of thy father and to the prophets of thy mother. And the King of Israel saide vnto him, Nay: for the Lord hath called these three Kings, to giue them into the hande of Moab.

(Notes Reference) And Elisha said unto the king of Israel, (h) What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother. And the king of Israel said unto him, (i) Nay: for the LORD hath called these three kings together, to deliver them into the hand of Moab.

(h) He knew that this wicked king would have but used his counsel to serve his turn, and therefore, he disdained to answer him.

(i) The wicked do not esteem the servants of God unless they are driven by every necessity and fear of the present danger.

(2Ki 3:14) Then Elisha said, As the Lord of hostes liueth, in whose sight I stande, if it were not, that I regarde the presence of Iehoshaphat the King of Iudah, I woulde not haue looked towarde thee, nor seene thee.

(Notes Reference) And Elisha said, [As] the LORD of hosts liveth, before whom I stand, surely, were it not that I regard the presence of Jehoshaphat the king of Judah, I would (k) not look toward thee, nor see thee.

(k) God suffers his word to be declared to the wicked because of the godly that are among them.

(2Ki 3:15) But nowe bring me a minstrel. And when the minstrel played, the hand of the Lord came vpon him.

(Notes Reference) But now bring me a minstrel. And it came to pass, when the minstrel (l) played, that the hand of the LORD came upon him.

(l) He sang songs to God's glory, and so stirred up the prophets heart to prophecy.

(2Ki 3:16) And he saide, Thus saith the Lord, Make this valley full of ditches.

(2Ki 3:17) For thus saith the Lord, Ye shall neither see winde nor see raine, yet the valley shalbe filled with water, that ye may drinke, both ye and your cattel, and your beastes.

(2Ki 3:18) But this is a small thing in the sight of the Lord: for he will giue Moab into your hande.

(Notes Reference) And this is [but] a (m) light thing in the sight of the LORD: he will deliver the Moabites also into your hand.

(m) He will not only miraculously give you waters, but your enemies also into your hand.

(2Ki 3:19) And ye shall smite euery strong towne and euery chiefe citie, and shall fell euery faire tree, and shall stoppe all the fountaines of water, and marre euery good fielde with stones.

(Notes Reference) And ye shall smite every fenced city, and every choice city, and shall fell every good tree, and stop all wells of water, and (n) mar every good piece of land with stones.

(n) Though God bestows his benefits for a time on the enemies, yet he has his seasons, when he will take them away to the intent they might see his vengeance which is prepared for them.

(2Ki 3:20) And in the morning whe the meat offring was offred, beholde, there came water by the way of Edom: and the countrey was filled with water.

(2Ki 3:21) And when al the Moabites heard that the Kings were come vp to fight against them, they gathered all that was able to put on harnesse, and vpwarde, and stood in their border.

(2Ki 3:22) And they rose earely in the morning, when the sunne arose vpon the water, and the Moabites saw the water ouer against them, as red as blood.

(2Ki 3:23) And they saide, This is blood the Kings are surely slaine, and one hath smitten another: now therefore, Moab, to the spoyle.

(Notes Reference) And they said, (o) This [is] blood: the kings are surely slain, and they have smitten one another: now therefore, Moab, to the spoil.

(o) The sudden joy of the wicked is but a preparation for their destruction, which is at hand.

(2Ki 3:24) And when they came to the host of Israel, the Israelites arose vp, and smote the Moabites, so that they fled before them, but they inuaded them, and smote Moab.

(Notes Reference) And when they came to the camp of Israel, the Israelites rose up and smote the Moabites, so that they fled before them: but they (p) went forward smiting the Moabites, even in [their] country.

(p) Meaning, they followed them into the towns.

(2Ki 3:25) And they destroyed the cities: and on all the good field euery man cast his stone, and filled them and they stopt all the fountaines of water, and felled all the good trees: onely in Kirharaseth left they the stones thereof: howebeit they went about it with slings, and smote it.

(Notes Reference) And they beat down the cities, and on every good piece of land cast every man his stone, and filled it; and they stopped all the wells of water, and felled all the good trees: only in (q) Kirharaseth left they the stones thereof; howbeit the slingers went about [it], and smote it.

(q) Which was one of the principle cities of the Moabites, in which they left nothing but the walls.

(2Ki 3:26) And when the King of Moab saw that the battel was too sore for him, he tooke with him seuen hudreth men that drew the sword, to break through vnto the King of Edom: but they could not.

(2Ki 3:27) Then he tooke his eldest sonne, that should haue reigned in his stead, and offered him for a burnt offring vpon the wall: so that Israel was sore grieued, and they departed from him, and returned to their countrey.

(Notes Reference) Then he took his eldest son that should have reigned in his stead, and (r) offered him [for] a burnt offering upon the wall. And there was great indignation against Israel: and they departed from him, and returned to [their own] land.

(r) Some refer it to the king of Edom's son, whom they say he had taken in that skirmish: but rather it seemed to be his own son, whom he offered to his gods to pacify them: which barbarous cruelty moved the Israelites hearts of pity to depart.

Passage 2: Jeremiah 51

(Jer 51:1) Thus sayth the Lord, Beholde, I wil raise vp against Babel, and against the inhabitants that lift vp their heart against me, a destroying wind,

(Notes Reference) Thus saith the LORD; Behold, I will raise up against Babylon, and against them that dwell in the midst of them that rise against me, a destroying (a) wind;

(a) The Medes and Persians who will destroy them as the wind does the chaff.

(Jer 51:2) And wil send vnto Babel fanners that shall fanne her, and shall empty her land: for in the day of trouble they shalbe against her on euery side.

(Jer 51:3) Also to the bender that bendeth his bowe, and to him that lifteth himselfe vp in his brigandine, will I say, Spare not her yong men, but destroy all her hoste.

(Jer 51:4) Thus the slaine shall fall in the lande of the Caldeans, and they that are thrust through in her streetes.

(Jer 51:5) For Israel hath bene no widowe, nor Iudah from his God, from the Lord of hostes, though their lande was filled with sinne against the holy one of Israel.

(Notes Reference) For Israel [hath] not [been] (b) forsaken, nor Judah by his God, by the LORD of hosts; though their land was filled with sin against the Holy One of Israel.

(b) Though they were forsaken for a time, yet they were not utterly cast off as though their husbands were dead.

(Jer 51:6) Flee out of the middes of Babel, and deliuer euery man his soule: be not destroyed in her iniquitie: for this is the time of the Lordes vengeance he will render vnto her a recompence.

(Notes Reference) (c) Flee from the midst of Babylon, and deliver every man his soul: be not cut off in her iniquity; for this [is] the time of the LORD'S vengeance; he will render to her a recompence.

(Jer 51:7) Babel hath bene as a golden cuppe in the Lordes hand, that made all the earth drunken: the nations haue drunken of her wine, therefore do the nations rage.

(Notes Reference) Babylon [hath been] a golden cup in the (d) LORD'S hand, that made all the earth drunk: the nations have drunk of her wine; therefore the nations are (e) mad.

(d) By whom the Lord poured out the drink of his vengeance, to whom it pleased him.

(e) For the great afflictions that they have felt by the Babylonians.

(Jer 51:8) Babel is suddenly fallen, and destroyed: howle for her, bring balme for her sore, if she may be healed.

(Jer 51:9) We would haue cured Babel, but she could not be healed: forsake her, and let vs go euery one into his owne countrey: for her iudgement is come vp vnto heauen, and is lifted vp to ye cloudes.

(Notes Reference) We would have healed Babylon, but she is not healed: forsake her, and let (f) us go every one into his own country: for her judgment reacheth to heaven, and is lifted [even] to the skies.

(f) Thus the people of God exhort one another to go to Zion and praise God.

(Jer 51:10) The Lord hath brought forth our righteousnesse: come and let vs declare in Zion the worke of the Lord our God.

(Notes Reference) The LORD hath brought forth our (g) righteousness: come, and let us declare in Zion the work of the LORD our God.

(g) In approving our cause and punishing our enemies.

(Jer 51:11) Make bright the arrowes: gather the shieldes: the Lord hath raised vp the spirit of the King of the Medes: for his purpose is against Babel to destroy it, because it is the vengeance of the Lord, and the vengeance of his Temple.

(Notes Reference) Make bright the arrows; gather the shields: the LORD hath raised up the spirit of the kings of the Medes: for his purpose [is] against Babylon, to destroy it; because it [is] the vengeance of the LORD, the (h) vengeance of his temple.

(h) For the wrong done to his people and to his temple, (Jer 50:28).

(Jer 51:12) Set vp the standart vpon the walles of Babel, make the watch strong: set vp the watchmen: prepare the skoutes: for the Lord hath both deuised, and done that which he spake against the inhabitantes of Babel.

(Jer 51:13) O thou that dwellest vpon many waters, abundant in treasures, thine ende is come, euen the ende of thy couetousnes.

(Notes Reference) O thou that dwellest upon many (i) waters, abundant in treasures, thy end is come, [and] the measure of thy covetousness.

(i) For the land of Chaldea was full of rivers which ran into the Euphrates.

(Jer 51:14) The Lord of hostes hath sworne by him selfe, saying, Surely I will fill thee with men, as with caterpillers, and they shall cry and shoute against thee.

(Jer 51:15) He hath made the earth by his power, and established the world by his wisedome, and hath stretched out the heauen by his discretion.

(Jer 51:16) Hee giueth by his voyce the multitude of waters in the heauen, and he causeth the cloudes to ascend from the endes of the earth: he turneth lightnings to raine, and bringeth forth the winde out of his treasures.

(Jer 51:17) Euery man is a beast by his owne knowledge: euery founder is confounded by the grauen image: for his melting is but falsehood, and there is no breath therein.

(Notes Reference) Every man is senseless by [his] (k) knowledge; every goldsmith is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them.

(k) (Jer 10:14).

(Jer 51:18) They are vanitie, and the worke of errours: in the time of their visitation they shall perish.

(Notes Reference) They [are] vanity, the work of errors: in the time of their (l) judgment they shall perish.

(l) When God will execute his vengeance.

(Jer 51:19) The portion of Iaakob is not like them: for he is the maker of all things, and Israel is the rodde of his inheritance: the Lord of hostes is his Name.

(Notes Reference) The (m) portion of Jacob [is] not like them; for he [is] the one who formed of all things: and [Israel is] the rod of his inheritance: the LORD of hosts [is] his name.

(m) That is, the true God of Israel is not like these idols: for he can help when all things are desperate.

(Jer 51:20) Thou art mine hammer, and weapons of warre: for with thee will I breake the nations, and with thee wil I destroy kingdomes,

(Notes Reference) Thou [art] my (n) battle axe [and] weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms;

(n) He means the Medes and Persians, as before he called the Babylonians his hammer, (Jer 50:23).

(Jer 51:21) And by thee wil I breake horse and horseman, and by thee will I breake the charet and him that rideth therein.

(Jer 51:22) By thee also will I breake man and woman, and by thee wil I breake olde and yong, and by thee wil I breake the yong man and the mayde.

(Jer 51:23) I wil also breake by thee the shepheard and his flocke, and by thee will I breake the husband man and his yoke of oxen, and by thee will I breake the dukes and princes.

(Jer 51:24) And I will render vnto Babel, and to all the inhabitants of the Caldeans all their euil, that they haue done in Zion, euen in your sight, sayth the Lord.

(Jer 51:25) Beholde, I come vnto thee, O destroying mountaine, sayth the Lord, which destroyest all the earth: and I will stretch out mine hand vpon thee, and rolle thee downe from the rockes, and wil make thee a burnt mountaine.

(Notes Reference) Behold, I [am] against thee, O destroying (o) mountain, saith the LORD, which destroyest all the earth: and I will stretch out my hand upon thee, and roll thee down from the (p) rocks, and will make thee a burnt mountain.

(o) Not that Babylon stood on a mountain but because it was strong and seemed invincible.

(p) From your strongholds and fortresses.

(Jer 51:26) They shall not take of thee a stone for a corner, nor a stone for foundations, but thou shalt be destroyed for euer, sayth the Lord.

(Jer 51:27) Set vp a standard in the lande: blowe the trumpets among the nations: prepare the nations against her: call vp the kingdomes of Ararat, Minni, and Ashchenaz against her: appoynt the prince against her: cause horses to come vp as the rough caterpillers.

(Notes Reference) Set ye up a standard in the land, blow the trumpet among the nations, prepare the nations against her, call together against her the kingdoms of (q) Ararat, Minni, and Ashchenaz; appoint a captain against her; cause the horses to come up as the rough caterpillers.

(q) By these three nations he means Armenia the higher, Armenia the lower and Scythia; for Cyrus had gathered an army of various nations.

(Jer 51:28) Prepare against her the nations with the Kings of the Medes, the dukes thereof, and the princes thereof, and all the land of his dominion.

(Jer 51:29) And the land shall tremble and sorow: for the deuise of the Lord shalbe performed against Babel, to make the lande of Babel waste without an inhabitant.

(Jer 51:30) The strong men of Babel haue ceased to fight: they haue remayned in their holdes: their strength hath fayled, and they were like women: they haue burnt her dwelling places, and her barres are broken.

(Jer 51:31) A post shall runne to meete the post, and a messenger to meete the messenger, to shew the King of Babel, that his citie is taken on a side thereof,

(Notes Reference) One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at (r) [one] end,

(r) By turning the course of the river one side was made open and the reeds that grew in the water were destroyed which Cyrus did by the counsel of Gobria and Gabatha Belshazzar's captains.

(Jer 51:32) And that the passages are stopped, and the reedes burnt with fire, and the me of war troubled.

(Jer 51:33) For thus sayth the Lord of hosts the God of Israel, the daughter of Babel is like a threshing floore: the time of her threshing is come: yet a litle while, and the time of her haruest shall come.

(Notes Reference) For thus saith the LORD of hosts, the God of Israel; The daughter of Babylon [is] like a threshingfloor, [it is] time to thresh her: yet a little while, and the time of her harvest (s) shall come.

(s) When she will be cut up and threshed.

(Jer 51:34) Nebuchad-nezzar the King of Babel hath deuoured me, and destroyed me: he hath made me an emptie vessel: he swallowed mee vp like a dragon, and filled his belly with my delicates, and hath cast me out.

(Notes Reference) Nebuchadnezzar the king of Babylon hath (t) devoured me, he hath crushed me, he hath made me an empty vessel, he hath swallowed me up like a dragon, he hath filled his belly with my delicacies, he hath cast me out.

(t) This is spoken in the person of the Jews bewailing their state and the cruelty of the Babylonians.

(Jer 51:35) The spoyle of me, and that which was left of me, is brought vnto Babel, shall the inhabitant of Zion say: and my blood vnto the inhabitantes of Caldea, shall Ierusalem say.

(Jer 51:36) Therefore thus sayth the Lord, Beholde, I will maintayne thy cause, and take vengeance for thee, and I will drie vp the sea, and drie vp her springes.

(Notes Reference) Therefore thus saith the LORD; Behold, I will plead thy (u) cause, and take vengeance for thee; and I will dry up her sea, and make her springs dry.

(u) Thus the Lord esteemed the injury done to his Church as done to himself because their cause is his.

(Jer 51:37) And Babel shall be as heapes, a dwelling place for dragons, an astonishment, and an hissing, without an inhabitant.

(Jer 51:38) They shall rore together like lions, and yell as the lyons whelpes.

(Jer 51:39) In their heate I will make them feastes, and I wil make them drunken, that they may reioyce, and sleepe a perpetual sleepe, and not wake, sayth the Lord.

(Notes Reference) In their (x) heat I will make their feasts, and I will make them drunk, that they may rejoice, and sleep a perpetual sleep, and not wake, saith the LORD.

(x) When they are inflamed with surfeiting and drinking, I will feast with them, alluding to Belshazzar's banquet, (Dan 5:2).

(Jer 51:40) I wil bring them downe like lambes to the slaughter, and like rams and goates.

(Jer 51:41) How is Sheshach taken! and howe is the glory of the whole earth taken! how is Babel become an astonishment among the nations!

(Notes Reference) How is (y) Sheshach taken! and how is the praise of the whole earth surprised! how is Babylon become an horror among the nations!

(y) Meaning Babel as in (Jer 25:26).

(Jer 51:42) The sea is come vp vpon Babel: he is couered with the multitude of the waues thereof.

(Notes Reference) The (z) sea is come up upon Babylon: she is covered with the multitude of its waves.

(z) The great army of the Medes and Persians.

(Jer 51:43) Her cities are desolate: the land is dry and a wildernes, a land wherein no man dwelleth, neither doth the sonne of man passe thereby.

(Jer 51:44) I wil also visite Bel in Babel, and I wil bring out of his mouth, that which he hath swallowed vp, and the nations shall runne no more vnto him, and the wall of Babel shall fall.

(Notes Reference) And I will punish Bel in Babylon, and I will bring forth out of his mouth that which (a) he hath swallowed: and the nations shall not flow together any more to him: even the wall of Babylon shall fall.

(a) That is, his gifts and presents which he had received as part of the spoil of other nations, and which the idolaters brought to him from all countries.

(Jer 51:45) My people, go out of the middes of her, and deliuer yee euery man his soule from the fierce wrath of the Lord,

(Jer 51:46) Least your heart euen faynt, and ye feare the rumour, that shalbe heard in the land: the rumour shall come this yeere, and after that in the other yeere shall come a rumour, and crueltie in the land, and ruler against ruler.

(Notes Reference) And lest your heart should faint, and ye should fear for the rumour that shall be heard in the land; a rumour shall both come [one] (b) year, and after that in [another] year [shall come] a rumour, and violence in the land, ruler against ruler.

(b) Meaning that Babylon would not be destroyed all at once but little by little would be brought to nothing for the first year came the tidings, the next year the siege and in the third year it was taken: yet this is not that horrible destruction which the prophets threatened in many places: for that was after this when they rebelled and Darius over came them by the policy of Zopyrus, and hanged three thousand gentlemen beside the common people.

(Jer 51:47) Therefore beholde, the dayes come, that I will visite the images of Babel, and the whole land shalbe confounded, and all her slayne shall fall in the middes of her.

(Jer 51:48) Then the heauen and the earth, and all that is therein, shall reioyce for Babel: for the destroyers shall come vnto her from the North, saith the Lord.

(Notes Reference) Then the heaven and (c) the earth, and all that [is] in them, shall sing for Babylon: for the spoilers shall come to her from the north, saith the LORD.

(c) All creatures in heaven and earth will rejoice and praise God for the destruction of Babylon the great enemy of his Church.

(Jer 51:49) As Babel caused the slaine of Israel to fal, so by Babel the slaine of all the earth did fall.

(Notes Reference) As Babylon [hath caused] the (d) slain of Israel to fall, so at Babylon shall fall the slain of all the earth.

(d) Babylon not only destroyed Israel, but many other nations.

(Jer 51:50) Ye that haue escaped the sworde, goe away, stand not still: remember the Lord a farre of, and let Ierusalem come into your minde.

(Notes Reference) Ye that (e) have escaped the sword, go away, stand not still: remember the LORD afar off, and let Jerusalem come into your mind.

(e) Yet that are now captives in Babylon.

(Jer 51:51) Wee are confounded because wee haue heard reproch: shame hath couered our faces, for straungers are come into the Sanctuaries of the Lordes House.

(Notes Reference) We are (f) confounded, because we have heard reproach: shame hath covered our faces: for foreigners are come into the sanctuaries of the LORD'S house.

(f) He shows how they would remember Jerusalem by lamenting the miserable affliction of it.

(Jer 51:52) Wherefore behold, the dayes come, sayth the Lord, that I will visite her grauen images, and through all her land the wounded shall grone.

(Jer 51:53) Though Babel should mount vp to heauen, and though shee should defend her strength on hye, yet from mee shall her destroyers come, sayth the Lord.

(Notes Reference) Though Babylon should mount up to (g) heaven, and though she should fortify the height of her strength, [yet] from me shall spoilers come to her, saith the LORD.

(g) For the walls were two hundred feet high.

(Jer 51:54) A sound of a cry commeth from Babel, and great destruction from the land of the Caldeans,

(Jer 51:55) Because the Lord hath layde Babel waste and destroyed from her the great voyce, and her waues shall roare like great waters, and a sounde was made by their noyse:

(Jer 51:56) Because the destroyer is come vpon her, euen vpon Babel, and her strong men are taken, their bowes are broken: for the Lord God that recompenceth, shall surely recompence.

(Jer 51:57) And I will make drunke her princes, and her wise men, her dukes, and her nobles, and her strong men: and they shall sleepe a perpetuall sleepe, and not wake, sayth the King, whose Name is the Lord of hostes.

(Notes Reference) And I will (h) make drunk her princes, and her wise [men], her captains, and her rulers, and her mighty men: and they shall sleep a perpetual sleep, and not wake, saith the King, whose name [is] the LORD of hosts.

(h) I will so astonish them by affliction that they will not know which way to turn themselves.

(Jer 51:58) Thus saith the Lord of hostes, The thicke wall of Babel shalbe broken, and her hie gates shall be burnt with fire, and the people shall labour in vaine, and the folke in ye fire, for they shalbe weary.

(Notes Reference) Thus saith the LORD of hosts; The (i) broad walls of Babylon shall be utterly broken, and her high gates shall be burned with fire; and the people shall labour in vain, and the people in the fire, and they shall be weary.

(i) The thickness of the wall was fifty feet.

(Jer 51:59) The worde which Ieremiah the Prophet commanded Sheraiah the sonne of Neriiah, the sonne of Maaseiah, when he went with Zedekiah the King of Iudah into Babel, in the fourth yeere of his reigne: and this Sheraiah was a peaceable prince.

(Notes Reference) The word which Jeremiah the prophet commanded Seraiah the son of Neriah, the son of Maaseiah, when he went with Zedekiah the king of Judah into Babylon in the (k) fourth year of his reign. And [this] Seraiah [was] a quiet prince.

(k) This was not in the time of his captivity but seven years before, when he went either to congratulate Nebuchadnezzar or to intreat of some matters.

(Jer 51:60) So Ieremiah wrote in a booke all the euill that should come vpon Babel: euen al these things, that are written against Babel.

(Jer 51:61) And Ieremiah sayd to Sheraiah, Whe thou commest vnto Babel, and shalt see, and shalt reade all these wordes,

(Jer 51:62) Then shalt thou say, O Lord, thou hast spoken against this place, to destroy it, that none should remaine in it, neither man nor beast, but that it should be desolate for euer.

(Jer 51:63) And when thou hast made an ende of reading this booke, thou shalt binde a stone to it, and cast it in the middes of Euphrates,

(Notes Reference) And it shall be, when thou hast finished reading this book, [that] thou shalt bind a (l) stone to it, and cast it into the midst of Euphrates:

(l) John in his Revelation alludes to this place when he says that the angel took a millstone and cast it into the sea: signifying by it the destruction of Babylon, (Rev 18:21).

(Jer 51:64) And shalt say, Thus shall Babel be drowned, and shall not rise from the euil, that I will bring vpon her: and they shall be weary. Thus farre are the wordes of Ieremiah.

(Notes Reference) And thou shalt say, Thus shall Babylon sink, and shall not rise from the evil that I will bring upon her: and they shall (m) be weary. Thus far [are] the words of Jeremiah.

(m) They will not be able to resist but will labour in vain.

Passage 3: 1 Corinthians 11

(1Co 11:1) Be yee followers of mee, euen as I am of Christ.

(1Co 11:2) Now brethren, I commend you, that ye remember all my things, and keepe the ordinances, as I deliuered them to you.

(Notes Reference) (1) Now I praise you, brethren, that ye remember me in all things, and keep the ordinances, as I delivered [them] to you.

(1) The fifth treatise of this epistle concerning the right ordering of public assemblies, containing three points, that is of the comely apparel of men and women, of the order of the Lord's supper, and of the right use of spiritual gifts. But going about to reprehend certain things, he begins nonetheless with a general praise of them, calling those particular laws of comeliness and honesty, which belong to the ecclesiastical policy, traditions: which afterward they called cannons.

(1Co 11:3) But I wil that ye know, that Christ is the head of euery man: and the man is the womans head: and God is Christs head.

(Notes Reference) (2) But I would have you know, that the head of every man is Christ; and the head of the woman [is] the man; and the (a) head of Christ [is] God.

(2) He sets down God, in Christ our mediator, as the end and mark not only of doctrine, but also of ecclesiastical comeliness. Then applying it to the question proposed, touching the comely apparel both of men and women in public assemblies, he declares that the woman is one degree beneath the man by the ordinance of God, and that the man is so subject to Christ, that the glory of God ought to appear in him for the preeminence of the sex.

(a) In that Christ is our mediator.

(1Co 11:4) Euery man praying or prophecying hauing any thing on his head, dishonoureth his head.

(Notes Reference) (3) Every (b) man praying or prophesying, having [his] head covered, dishonoureth his head.

(3) By this he gathers that if men do either pray or preach in public assemblies having their heads covered (which was then a sign of subjection), they robbed themselves of their dignity, against God's ordinance.

(b) It appears, that this was a political law serving only for the circumstance of the time that Paul lived in, by this reason, because in these our days for a man to speak bareheaded in an assembly is a sign of subjection.

(1Co 11:5) But euery woman that prayeth or prophecieth bare headed, dishonoureth her head: for it is euen one very thing, as though she were shauen.

(Notes Reference) (4) But every woman that prayeth or prophesieth with [her] head uncovered dishonoureth her head: (5) for that is even all one as if she were shaven.

(4) And in like manner he concludes that women who show themselves in public and ecclesiastical assemblies without the sign and token of their subjection, that is to say, uncovered, shame themselves. (5) The first argument taken from the common sense of man, for so much as nature teaches women that it is dishonest for them to go abroad bareheaded, seeing that they have given to them thick and long hair which they do so diligently trim and deck, that they can in no way abide to have it shaved.

(1Co 11:6) Therefore if the woman be not couered, let her also be shorne: and if it be shame for a woman to be shorne or shauen, let her be couered.

(1Co 11:7) For a man ought not to couer his head: for as much as he is the image and glory of God: but the woman is the glory of the man.

(Notes Reference) (6) For a man indeed ought not to cover [his] head, forasmuch as he is the image and glory of God: but the woman is the glory of the man.

(6) The taking away of an objection: have not men also hair given to them? "I grant that", says the apostle, "but there is another matter in it. For man was made to this end and purpose, that the glory of God should appear in his rule and authority. But the woman was made so that by profession of her obedience, she might more honour her husband."

(1Co 11:8) For the man is not of the woman, but the woman of the man.

(Notes Reference) (7) For the man is not of the woman; but the woman of the man.

(7) He proves the inequality of the woman by the fact that from the man is the substance of which woman was first made.

(1Co 11:9) For the man was not created for the womans sake: but the woman for the mans sake.

(Notes Reference) (8) Neither was the man created for the woman; but the woman for the man.

(8) Secondly, by the fact that the woman was made for man, and not the man for the woman's sake.

(1Co 11:10) Therefore ought the woman to haue power on her head, because of the Angels.

(Notes Reference) (9) For this cause ought the woman to have (c) power on [her] head because of the (10) angels.

(9) The conclusion: women must be covered, to show by this external sign their subjection.

(10) What this means, I do not yet understand.

(1Co 11:11) Neuertheles, neither is the man without the woman, neither the woman without the man in the Lord.

(Notes Reference) (11) Nevertheless neither is the man without the woman, neither the woman without the man, (d) in the Lord.

(11) A digression which the apostle uses, lest that which he spoke of the superiority of men, and the lower degree of women, in consideration of the policy of the Church, should be so taken as though there were no measure of this inequality. Therefore he teaches that men have in such sort the preeminence, that God made them not alone, but women also. And woman was so made of man, that men also are born by the means of women, and this ought to put them in mind to observe the degree of every sex in such sort, that the marriage relationship may be cherished.

(d) By the Lord.

(1Co 11:12) For as the woman is of the man, so is the man also by the woman: but all things are of God.

(1Co 11:13) Iudge in your selues, Is it comely that a woman pray vnto God vncouered?

(Notes Reference) (12) Judge in yourselves: is it comely that a woman pray unto God uncovered?

(12) He urges the argument taken from the common sense of nature.

(1Co 11:14) Doeth not nature it selfe teach you, that if a man haue long heare, it is a shame vnto him?

(1Co 11:15) But if a woman haue long heare, it is a prayse vnto her: for her heare is giuen her for a couering.

(Notes Reference) But if a woman have long hair, it is a glory to her: for [her] hair is given her for a (e) covering.

(e) To be a covering for her, and such a covering as should procure another.

(1Co 11:16) But if any man lust to be contentious, we haue no such custome, neither the Churches of God.

(Notes Reference) (13) But if any man seem to be contentious, we have no such custom, neither the churches of God.

(13) Against those who are stubbornly contentious we have to oppose this, that the churches of God are not contentious.

(1Co 11:17) Nowe in this that I declare, I prayse you not, that ye come together, not with profite, but with hurt.

(Notes Reference) (14) Now in this that I declare [unto you] I praise [you] not, that ye come together not for the better, but for the worse.

(14) He passes now to the next treatise concerning the right administration of the Lord's supper. And the apostle uses this harsher preface, that the Corinthians might understand that whereas they generally observed the apostle's commandments, yet they badly neglected them in a matter of greatest importance.

(1Co 11:18) For first of all, when ye come together in the Church, I heare that there are dissentions among you: and I beleeue it to be true in some part.

(Notes Reference) (15) For first of all, when ye come together in the church, I hear that there be divisions among you; and I partly believe it.

(15) To celebrate the Lord's supper correctly, it is required that there is not only consent of doctrine, but also of affections, so that it is not profaned.

(1Co 11:19) For there must be heresies euen among you, that they which are approoued among you, might be knowen.

(Notes Reference) (16) For there must be also heresies among you, that they which are (f) approved may be made manifest among you.

(16) Although schisms and heresies proceed from the devil, and are evil, yet they come not by chance, nor without cause, and they turn to the profit of the elect.

(f) Whom experience has taught to be of sound religion and godliness.

(1Co 11:20) When ye come together therefore into one place, this is not to eate the Lords Supper.

(Notes Reference) When ye come together therefore into one place, [this] is (g) not to eat the Lord's supper.

(g) This is a usual metaphor by which the apostle flatly denies that which many did not do well.

(1Co 11:21) For euery man when they should eate, taketh his owne supper afore, and one is hungry, and another is drunken.

(Notes Reference) For in eating every one taketh (h) before [other] his own supper: and one is hungry, and another is drunken.

(h) Eats his food and does not wait until others come.

(1Co 11:22) Haue ye not houses to eate and to drinke in? despise ye the Church of God, and shame them that haue not? what shall I say to you? shall I prayse you in this? I prayse you not.

(Notes Reference) (17) What? have ye not houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise [you] not.

(17) The apostle thinks it good to take away the love feasts because of their abuse, although they had been practised a long time, and with commendation used in churches, and were appointed and instituted by the apostles.

(1Co 11:23) For I haue receiued of the Lord that which I also haue deliuered vnto you, to wit, That the Lord Iesus in the night when he was betrayed, tooke bread:

(Notes Reference) (18) For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the [same] night in which he was betrayed took bread:

(18) We must take a true form of keeping the Lord's supper, out of the institution of it, the parts of which are these: touching the pastors, to show forth the Lord's death by preaching his word, to bless the bread and the wine by calling upon the name of God, and together with prayers to declare the institution of it, and finally to deliver the bread broken to be eaten, and the cup received to be drunk with thanksgiving. And touching the flock, that every man examine himself, that is to say, to prove both his knowledge, and also faith, and repentance: to show forth the Lord's death, that is, in true faith to yield to his word and institution: and last of all, to take the bread from the minister's hand, and to eat it and to drink the wine, and give God thanks. This was Paul's and the apostles' manner of ministering.

(1Co 11:24) And when hee had giuen thankes, hee brake it, and sayde, Take, eate: this is my body, which is broken for you: this doe ye in remembrance of me.

(Notes Reference) And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is (i) broken for you: this do in remembrance of me.

(i) This word "broken" denotes to us the manner of Christ's death, for although his legs were not broken, as the thieves legs were, yet his body was very severely tormented, and torn, and bruised.

(1Co 11:25) After the same maner also he tooke the cup, when he had supped, saying, This cup is the Newe Testament in my blood: this doe as oft as ye drinke it, in remembrance of me.

(1Co 11:26) For as often as ye shall eate this bread, and drinke this cup, ye shewe the Lords death till hee come.

(1Co 11:27) Wherefore, whosoeuer shall eate this bread, and drinke the cup of the Lord vnworthily, shall be guiltie of the body and blood of the Lord.

(Notes Reference) (19) Wherefore whosoever shall eat this bread, and drink [this] cup of the Lord, (k) unworthily, shall be guilty of the body and blood of the Lord.

(19) Whoever condemns the holy ordinances, that is, uses them incorrectly, are guilty not of the bread and wine, but of the thing itself, that is, of Christ, and will be grievously punished for it.

(k) Otherwise than how such mysteries should properly be handled.

(1Co 11:28) Let euery man therefore examine himselfe, and so let him eate of this bread, and drinke of this cup.

(Notes Reference) (20) But let (l) a man examine himself, and so let him eat of [that] bread, and drink of [that] cup.

(20) The examination of a man's self, is of necessity required in the supper, and therefore they ought not to be admitted to it who cannot examine themselves: such as children, furious and angry men, also such as either have no knowledge of Christ, or not sufficient, although they profess Christian religion: and others that cannot examine themselves.

(l) This passage overthrows the idea of the faith of merit, or undeveloped faith, which the papists maintain.

(1Co 11:29) For he that eateth and drinketh vnworthily, eateth and drinketh his owne damnation, because he discerneth not the Lords body.

(Notes Reference) For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not (m) discerning the Lord's body.

(m) He is said to discern the Lord's body that has consideration of the worthiness of it, and therefore comes to eat of this food with great reverence.

(1Co 11:30) For this cause many are weake, and sicke among you, and many sleepe.

(Notes Reference) (21) For this cause many [are] weak and sickly among you, and many sleep.

(21) The profaning of the body and blood of the Lord in his mysteries is harshly punished by him, and therefore such wrongs ought diligently to be prevented by each one judging and correcting himself.

(1Co 11:31) For if we would iudge our selues, we should not be iudged.

(Notes Reference) For if we would (n) judge ourselves, we should not be judged.

(n) Try and examine ourselves, by faith and repentance, separating ourselves from the wicked.

(1Co 11:32) But when we are iudged, we are chastened of the Lord, because we should not be condemned with the world.

(1Co 11:33) Wherefore, my brethren, when ye come together to eate, tary one for another.

(Notes Reference) (22) Wherefore, my brethren, when ye come together to eat, tarry one for another.

(22) The supper of the Lord is a common action of the whole church, and therefore there is no place for private suppers.

(1Co 11:34) And if any man be hungry, let him eate at home, that ye come not together vnto condemnation. Other things will I set in order when I come.

(Notes Reference) (23) And if any man hunger, let him eat at home; that ye come not together unto condemnation. (24) And the rest will I set in order when I come.

(23) The supper of the Lord was instituted not to feed the belly, but to feed the soul with the communion of Christ, and therefore it ought to be separated from common banquets.

(24) Such things as pertain to order, as place, time, form of prayers, and other such like, the apostle took order for in congregations according to the consideration of times, places, and persons.