Read Scripture In A Year: July 19

Passage 1: 2 Samuel 3

(2Sa 3:1) There was then long warre betweene the house of Saul and the house of Dauid: but Dauid waxed stronger, and the house of Saul waxed weaker.

(Notes Reference) Now there was (a) long war between the house of Saul and the house of David: but David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.

(a) That is, without intermission enduring two years, which was the whole reign of Ishbosheth.

(2Sa 3:2) And vnto Dauid were children borne in Hebron: and his eldest sonne was Amnon of Ahinoam the Izreelite,

(2Sa 3:3) And his seconde, was Chileab of Abigail the wife of Nabal the Carmelite: and the third, Absalom the sonne of Maacah the daughter of Talmai the King of Geshur,

(Notes Reference) And his second, (b) Chileab, of Abigail the wife of Nabal the Carmelite; and the third, Absalom the son of Maacah the daughter of Talmai king of Geshur;

(b) Who is also called Daniel, (1Ch 3:1).

(2Sa 3:4) And the fourth, Adoniiah the sonne of Haggith, and the fifth, Shephatiah the sonne of Abital,

(2Sa 3:5) And the sixt, Ithream by Eglah Dauids wife: these were borne to Dauid in Hebron.

(Notes Reference) And the sixth, Ithream, by Eglah David's wife. These were born to David in (c) Hebron.

(2Sa 3:6) Nowe while there was warre betweene the house of Saul and the house of Dauid, Abner made all his power for the house of Saul.

(2Sa 3:7) And Saul had a concubine named Rizpah, the daughter of Aiiah. And Ish-bosheth sayde to Abner, Wherefore hast thou gone in to my fathers concubine?

(2Sa 3:8) Then was Abner very wroth for the words of Ish-bosheth, and said, Am I a dogges head, which against Iudah do shew mercie this day vnto the house of Saul thy father, to his brethren, and to his neighbours, and haue not deliuered thee into the hande of Dauid, that thou chargest me this day with a fault concerning this woman?

(Notes Reference) Then was Abner very wroth for the words of Ishbosheth, and said, [Am] I a (d) dog's head, which against Judah do shew kindness this day unto the house of Saul thy father, to his brethren, and to his friends, and have not delivered thee into the hand of David, that thou chargest me to day with a fault concerning this woman?

(d) Do you esteem me no more than a dog, for all my service done to your father's house?

(2Sa 3:9) So doe God to Abner, and more also, except, as the Lord hath sworne to Dauid, euen so I doe to him,

(Notes Reference) (e) So do God to Abner, and more also, except, as the LORD hath sworn to David, even so I do to him;

(e) We see how the wicked cannot abide being admonished about their faults, but seek their displeasure, who go about to bring them from their wickedness.

(2Sa 3:10) To remoue the kingdome from the house of Saul, that the throne of Dauid may be stablished ouer Israel, and ouer Iudah, euen from Dan to Beer-sheba.

(2Sa 3:11) And he durst no more answere to Abner: for he feared him.

(2Sa 3:12) Then Abner sent messengers to Dauid on his behalfe, saying, Whose is the lande? who should also say, Make couenant with me, and beholde, mine hande shalbe with thee, to bring all Israel vnto thee.

(2Sa 3:13) Who saide, Well, I will make a couenant with thee: but one thing I require of thee, that is, that thou see not my face except thou bring Michal Sauls daughter when thou commest to see me.

(2Sa 3:14) Then Dauid sent messengers to Ish-bosheth Sauls sonne, saying, Deliuer me my wife Michal, which I marryed for an hundreth foreskinnes of the Philistims.

(2Sa 3:15) And Ish-bosheth sent, and tooke her from her husband Phaltiel the sonne of Laish.

(2Sa 3:16) And her husband went with her, and came weeping behinde her, vnto Bahurim: then saide Abner vnto him, Go, and returne. So he returned.

(2Sa 3:17) And Abner had communication with the Elders of Israel, saying, Ye sought for Dauid in times past, that he might be your King.

(Notes Reference) And Abner had (f) communication with the elders of Israel, saying, Ye sought for David in times past [to be] king over you:

(f) Rather for malice that he bore toward Ishbosheth, than for love he bore to David.

(2Sa 3:18) Nowe then doe it: for the Lord hath spoken of Dauid, saying, By the hand of my seruant Dauid I will saue my people Israel out of the handes of the Philistims, and out of the handes of all their enemies.

(2Sa 3:19) Also Abner spake to Beniamin, and afterward Abner went to speake with Dauid in Hebron, concerning all that Israel was content with, and the whole house of Beniamin.

(Notes Reference) And Abner also spake in the ears of Benjamin: and Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole (g) house of Benjamin.

(g) Who challenged the kingdom, because of their father Saul.

(2Sa 3:20) So Abner came to Dauid to Hebron, hauing twentie men with him, and Dauid made a feast vnto Abner, and to the men that were with him.

(2Sa 3:21) Then Abner sayde vnto Dauid, I will rise vp, and goe gather all Israel vnto my lorde the King, that they may make a couenant with thee, and that thou mayest reigne ouer all that thine heart desireth. Then Dauid let Abner depart, who went in peace.

(2Sa 3:22) And beholde, the seruants of Dauid and Ioab came from the campe, and brought a great pray with them (but Abner was not with Dauid in Hebron: for he had sent him away, and he departed in peace)

(Notes Reference) And, behold, the servants of David and Joab came (h) from [pursuing] a troop, and brought in a great spoil with them: but Abner [was] not with David in Hebron; for he had sent him away, and he was gone in peace.

(h) From war against the Philistines.

(2Sa 3:23) When Ioab, and all the hoste that was with him were come, men tolde Ioab, saying, Abner the sonne of Ner came to the King, and he hath sent him away, and he is gone in peace.

(2Sa 3:24) Then Ioab came to the King, and saide, What hast thou done? beholde, Abner came vnto thee, why hast thou sent him away, and he is departed?

(Notes Reference) Then Joab came to the king, and said, (i) What hast thou done? behold, Abner came unto thee; why [is] it [that] thou hast sent him away, and he is quite gone?

(i) Here appears the malicious mind of Joab, who would have had the king slay Abner for his private grudge.

(2Sa 3:25) Thou knowest Abner the sonne of Ner: for he came to deceiue thee, and to knowe thy outgoing and ingoing, and to knowe all that thou doest.

(2Sa 3:26) And when Ioab was gone out from Dauid, he sent messengers after Abner, which brought him againe from the well of Siriah vnknowing to Dauid.

(2Sa 3:27) And when Abner was come againe to Hebron, Ioab tooke him aside in the gate to speake with him peaceably, and smote him vnder the fift ryb, that he dyed, for the blood of Asahel his brother.

(2Sa 3:28) And when afterwarde it came to Dauids eare, he saide, I and my kingdome are giltlesse before the Lord for euer, concerning the blood of Abner the sonne of Ner.

(Notes Reference) And afterward when David heard [it], he said, I and my kingdom [are] (k) guiltless before the LORD for ever from the blood of Abner the son of Ner:

(k) the Lord knows that I did not consent to his death.

(2Sa 3:29) Let the blood fall on the head of Ioab, and on all his fathers house, that the house of Ioab be neuer without some that haue running issues, or leper, or that leaneth on a staffe, or that doeth fall on the sworde, or that lacketh bread.

(2Sa 3:30) (So Ioab and Abishai his brother slewe Abner, because he had slaine their brother Asahel at Gibeon in battel)

(Notes Reference) So Joab and (l) Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battle.

(l) Abishai is said to slay him with Joab, because he consented to the murder.

(2Sa 3:31) And Dauid said to Ioab, and to al the people that were with him, Rent your clothes, and put on sackecloth, and mourne before Abner: and King Dauid him selfe followed the beare.

(Notes Reference) And David said to Joab, and to all the people that [were] with him, Rend your clothes, and gird you with sackcloth, and mourn (m) before Abner. And king David [himself] followed the bier.

(m) Meaning before the corpse.

(2Sa 3:32) And when they had buryed Abner in Hebron, the King lift vp his voyce, and wept beside the sepulchre of Abner, and all the people wept.

(2Sa 3:33) And the King lamented ouer Abner, and sayde, Dyed Abner as a foole dyeth?

(Notes Reference) And the king lamented over Abner, and said, Died Abner (n) as a fool dieth?

(n) He declares that Abner died not as a wretch or vile person, but as a valiant man might do, being traitorously deceived by the wicked.

(2Sa 3:34) Thine handes were not bounde, nor thy feete tyed in fetters of brasse: but as a man falleth before wicked men, so diddest thou fall. And all the people wept againe for him.

(2Sa 3:35) Afterwarde all the people came to cause Dauid eate meate while it was yet day, but Dauid sware, saying, So doe God to me and more also, if I taste bread, or ought els till the sunne be downe.

(Notes Reference) And when all the people came to cause David to eat (o) meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down.

(o) According to their custom, which was to feast at burials.

(2Sa 3:36) And all the people knewe it, and it pleased them: as whatsoeuer the King did, pleased all the people.

(Notes Reference) And all the people took notice [of it], and it (p) pleased them: as whatsoever the king did pleased all the people.

(p) It is expedient sometimes not only to conceive inward sorrow, but also that it may appear to others, so that they may be satisfied.

(2Sa 3:37) For all the people and all Israel vnderstoode that day, howe that it was not the Kings deede that Abner the sonne of Ner was slaine.

(2Sa 3:38) And the King said vnto his seruants, Know ye not, that there is a prince and a great man falle this day in Israel?

(2Sa 3:39) And I am this day weake and newly anoynted King: and these men the sonnes of Zeruiah be too harde for me: the Lord rewarde the doer of euill according to his wickednesse.

Passage 2: Jeremiah 9

(k) That is, has brought us into extreme affliction, and thus they will not attribute this plague to fortune, but to God's just judgment, (Jer 9:15, Jer 23:15).

(Jer 8:15) We looked for peace, but no good came, and for a time of health, and behold troubles.

(Jer 8:16) The neying of his horses was heard from Dan, the whole lande trembled at the noyse of the neying of his strong horses: for they are come, and haue deuoured the land with all that is in it, the citie, and those that dwell therein.

(Notes Reference) The snorting of his horses was heard from (l) Dan: the whole land trembled at the sound of the neighing of his strong ones; for they have come, and have devoured the land, and all that is in it; the city, and those that dwell in it.

(l) See Jer 4:15

(Jer 8:17) For beholde, I will sende serpents, and cockatrices among you, which will not be charmed, and they shall sting you, sayth the Lord.

(Notes Reference) For, behold, I will (m) send serpents, cockatrices, among you, which [will] not [be] charmed, and they shall bite you, saith the LORD.

(m) God threatens to send the Babylonians among them who will utterly destroy them in such sort, as by no means they will escape.

(Jer 8:18) I would haue comforted my selfe against sorowe, but mine heart is heauie in me.

(Notes Reference) [When] I would (n) comfort myself against sorrow, my heart [is] faint in me.

(n) Read (Jer 4:19).

(Jer 8:19) Behold, the voice of the cry of the daughter of my people for feare of them of a farre countrey, Is not the Lord in Zion? is not her king in her? Why haue they prouoked mee to anger with their grauen images, and with the vanities of a strange god?

(Notes Reference) Behold the voice of the cry of the daughter of my people because of them that dwell in a distant country: [Is] not the LORD in Zion? [is] not her king in her? Why (o) have they provoked me to anger with their graven images, [and] with foreign vanities?

(o) Thus the Lord speaks.

(Jer 8:20) The haruest is past, the sommer is ended, and we are not holpen.

(Notes Reference) The (p) harvest is past, the summer is ended, and we are not saved.

(p) The people wonder that they have for so long a time looked for comfort in vain.

(Jer 8:21) I am sore vexed for the hurt of ye daughter of my people: I am heauie, and astonishment hath taken me.

(Notes Reference) For the hurt of the daughter of my people am I (q) hurt; I am black; astonishment hath taken hold on me.

(q) The prophet speaks this.

(Jer 8:22) Is there no balme at Gilead? is there no Physition there? Why then is not the health of the daughter of my people recouered.

(Notes Reference) [Is there] no balm (r) in Gilead; [is there] no physician there? why then is not the health of the daughter of my people recovered?

(r) Meaning,that no man's help or means could save them: for in Gilead was precious balm, (Jer 46:11) or else deriding the vain confidence of the people, who looked to their priests for help, who would have been the physicians of their soul, and dwelt at Gilead, (Hos 6:8).

(Jer 9:1) Oh, that mine head were full of water and mine eyes a fountaine of teares, that I might weepe day and night for the slayne of the daughter of my people.

(Notes Reference) O that my head were (a) waters, and my eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people!

(a) The prophet shows the great compassion that he had toward this people, seeing that he could never sufficiently lament the destruction that he saw to hang over them, which is a special note to discern the true pastors from the hirelings. See Jer 4:19

(Jer 9:2) Oh, that I had in the wildernes a cottage of wayfaring men, that I might leaue my people, and go from them: for they be all adulterers and an assembly of rebels,

(Notes Reference) O that I had in the wilderness a (b) lodging place of wayfaring men; that I might leave my people, and go from them! for they [are] all (c) adulterers, an assembly of treacherous men.

(b) He shows that there was more peace and greater safety for him to dwell among the wild beasts than among this wicked people except that God has given him this charge.

(Jer 9:3) And they bende their tongues like their bowes for lyes: but they haue no courage for the trueth vpon the earth: for they proceede from euill to worse, and they haue not knowen mee, sayth the Lord.

(Notes Reference) And they bend their tongues [like] their bow [for] (d) lies: but they are not valiant for the truth upon the earth; for they proceed from evil to evil, and they know not me, saith the LORD.

(d) To belie and slander their neighbours.

(Jer 9:4) Let euery one take heede of his neighbour, and trust you not in any brother: for euery brother will vse deceite, and euery friend will deale deceitfully,

(Notes Reference) Take ye heed every one of his neighbour, and trust ye not in any (e) brother: for every brother will utterly supplant, and every neighbour will walk with slanders.

(e) Meaning, that all were corrupt, and none could find an honest man.

(Jer 9:5) And euery one wil deceiue his friende, and wil not speake the trueth: for they haue taught their tongues to speake lies, and take great paynes to do wickedly.

(Notes Reference) And they will deceive every one his neighbour, and will not speak the truth: they (f) have taught their tongue to speak lies, [and] weary themselves to commit iniquity.

(f) They have so practised deceit, that they cannot forsake it.

(Jer 9:6) Thine habitation is in the middes of deceiuers: because of their deceit they refuse to know me, sayth the Lord.

(Notes Reference) Thy habitation [is] in the midst of deceit; (g) through deceit they refuse to know me, saith the LORD.

(g) They would rather have forsaken God than left their wicked trade.

(Jer 9:7) Therefore thus sayth the Lord of hostes, Behold, I wil melt them, and trie them: for what should I els do for the daughter of my people?

(Notes Reference) Therefore thus saith the LORD of hosts, Behold, I will (h) melt them, and try them; for how shall I do for the daughter of my people?

(h) With the fire of affliction.

(Jer 9:8) Their tongue is as an arow shot out, and speaketh deceite: one speaketh peaceably to his neighbour with his mouth, but in his heart hee layeth waite for him.

(Jer 9:9) Shal I not visit them for these things, saith the Lord? or shall not my soule be auenged on such a nation as this?

(Jer 9:10) Vpon the mountaines will I take vp a weeping and a lamentation, and vpon the fayre places of the wildernes a mourning, because they are burnt vp: so that none can passe through them, neyther can men heare the voyce of the flocke: both the foule of the aire, and the beast are fled away and gone.

(Notes Reference) For the (i) mountains will I take up a weeping and wailing, and for the habitations of the wilderness a lamentation, because they are burned up, so that none can pass through [them]; neither can [men] hear the voice of the cattle; both the fowl of the heavens and the beast have fled; they are gone.

(i) Signifying that all the places about Jerusalem would be destroyed.

(Jer 9:11) And I wil make Ierusalem an heape, and a den of dragons, and I will make the cities of Iudah waste, without an inhabitant.

(Jer 9:12) Who is wise, to vnderstande this? and to whome the mouth of the Lord hath spoken, euen he shall declare it. Why doth the land perish, and is burnt vp like a wildernesse, that none passeth through?

(Notes Reference) Who [is] the (k) wise man, that may understand this? and [who is he] to whom the mouth of the LORD hath spoken, that he may declare it, for what the land perisheth [and] is burned up like a wilderness, that none passeth through?

(k) Meaning that they are all without sense and understanding and that God has taken his spirit from them.

(Jer 9:13) And the Lord sayeth, Because they haue forsaken my Lawe, which I set before them, and haue not obeyed my voice, neither walked thereafter,

(Jer 9:14) But haue walked after the stubbernesse of their owne heart, and after Baalims, which their fathers taught them,

(Notes Reference) But have walked after the imagination of their own heart, and after Baalim, which (l) their fathers taught them:

(l) He shows that the children cannot excuse themselves by their fathers: for both father and child if they are wicked will perish.

(Jer 9:15) Therefore thus sayth the Lord of hostes, the God of Israel, Behold, I will feede this people with wormewood, and giue them waters of gall to drinke:

(Notes Reference) Therefore thus saith the LORD of hosts, the God of Israel; Behold, I will feed them, [even] this people, with wormwood, and give them water of gall (m) to drink.

(m) Read (Jer 8:14).

(Jer 9:16) I wil scatter them also among the heathen, whom neither they nor their fathers haue knowen, and I will send a sworde after them, til I haue consumed them.

(Jer 9:17) Thus sayeth the Lord of hostes, Take heede, and call for the mourning women, that they may come, and send for skilfull women that they may come,

(Notes Reference) Thus saith the LORD of hosts, Consider ye, and call for (n) the skilful women, that they may come; and send for skilful [women], that they may come:

(n) Seeing you cannot lament your own sins, call for those foolish women, whom of a superstition you have to lament for the dead, that they by their feigned tears may provoke you to some sorrow.

(Jer 9:18) And let them make haste, and let them take vp a lamentation for vs, that our eyes may cast out teares and our eye liddes gush out of water.

(Jer 9:19) For a lamentable noyse is heard out of Zion, Howe are we destroyed, and vtterly confounded, for we haue forsaken the land, and our dwellings haue cast vs out.

(Notes Reference) For a voice of wailing is heard out of Zion, How are we laid waste! we are greatly confounded, because we have forsaken the land, because our dwellings (o) have cast [us] out.

(o) As though they were weary of us, because of our iniquities, (Lev 18:28, Lev 20:22).

(Jer 9:20) Therefore heare the worde of the Lord, O ye women, and let your eares regard the words of his mouth, and teach your daughters to mourne, and euery one her neighbour to lament.

(Notes Reference) Yet hear the word of the LORD, O ye women, and let your ear receive the word of his mouth, and (p) teach your daughters wailing, and every one her neighbour lamentation.

(p) He derides the superstition of the women who made an art of mourning, and taught to weep with feigned tears.

(Jer 9:21) For death is come vp into our windowes, and is entred into our palaces, to destroy the children without, and the yong men in the streetes.

(Notes Reference) For death hath come up into our (q) windows, [and] hath entered into our palaces, to cut off the children from outside, [and] the young men from the streets.

(q) Signifying that there is no means to deliver the wicked from God's judgments: but when they think to be most sure, and most far off, then they are soonest taken.

(Jer 9:22) Speake, thus sayth the Lord, The carkeises of men shall lye, euen as the doung vpon the fielde, and as the handfull after the mower, and none shall gather them.

(Jer 9:23) Thus saith the Lord, Let not the wise man glory in his wisedome, nor the strong man glorie in his strength, neyther the riche man glorie in his riches.

(Notes Reference) Thus saith the LORD, Let not the (r) wise [man] glory in his wisdom, neither let the mighty [man] glory in his might, let not the rich [man] glory in his riches:

(r) As none can save himself by his own labour, or any worldly means, he shows that it is vain to put our trust in it, but that we trust in the Lord, and rejoice in him, who only can deliver.

(Jer 9:24) But let him that glorieth, glorie in this, that he vnderstandeth, and knoweth me: for I am the Lord, which shewe mercie, iudgement, and righteousnes in the earth: for in these things I delite, sayth the Lord.

(Notes Reference) But let him that glorieth glory in this, that he understandeth and knoweth me, that I [am] the LORD who (s) exercise lovingkindness, judgment, and righteousness, in the earth: for in these [things] I delight, saith the LORD.

(s) These three points are necessary to know correctly his mercy, in which consists our salvation: his judgment, which he executes continually against the wicked, and his justice, by which he defends and maintains the faithful.

(Jer 9:25) Beholde, the dayes come, sayth the Lord, that I wil visite all them, which are circumcised with the vncircumcised:

(Notes Reference) Behold, the days come, saith the LORD, that I will punish all [them who are] (t) circumcised with the uncircumcised;

(t) Meaning, both Jews and Gentiles, as in this next verse he shows the cause, (Jer 4:4).

(Jer 9:26) Egypt and Iudah, and Edom, and the children of Ammon, and Moab, and all the vtmost corners of them that dwell in the wildernesse: for all these nations are vncircumcised, and al the house of Israel are vncircumcised in the heart.

Passage 3: Matthew 20

(Mat 20:1) For the kingdome of heauen is like vnto a certaine, housholder, which went out at the dawning of the day to hire labourers into his vineyarde.

(Notes Reference) For the kingdom of heaven is like unto a man [that is] an (1) householder, which went out early in the morning to hire labourers into his vineyard.

(1) God is bound to no man, and therefore he calls whoever and whenever he desires. This only every man ought to take heed of, and upon this bestow his whole endeavour, that he go forward and come to the mark without stopping at all or staggering, and to not curiously examine the doings of other men, or the judgments of God.

(Mat 20:2) And he agreed with the labourers for a peny a day, and sent them into his vineyard.

(Notes Reference) And when he had (a) agreed with the labourers for a penny a day, he sent them into his vineyard.

(a) Literally, "fell in time": it is a kind of speech taken from poetry.

(Mat 20:3) And he went out about the third houre, and sawe other standing idle in the market place,

(Mat 20:4) And sayd vnto them, Goe ye also into my vineyard, and whatsoeuer is right, I will giue you: and they went their way.

(Mat 20:5) Againe he went out about the sixt and ninth houre, and did likewise.

(Mat 20:6) And he went about the eleuenth houre, and found other standing idle, and sayd vnto them, Why stand ye here all the day idle?

(Notes Reference) And about the (b) eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?

(b) The last hour: for the day was twelve hours long, and the first hour began at sunrise.

(Mat 20:7) They sayd vnto him, Because no man hath hired vs. He sayd to them, Goe ye also into my vineyard, and whatsoeuer is right, that shall ye receiue.

(Mat 20:8) And when euen was come, the master of the vineyard sayd vnto his steward, Call the labourers, and giue them their hire, beginning at the last, till thou come to the first.

(Mat 20:9) And they which were hired about ye eleuenth houre, came and receiued euery man a penie.

(Mat 20:10) Nowe when the first came, they supposed that they should receiue more, but they likewise receiued euery man a penie.

(Mat 20:11) And when they had receiued it, they murmured against the master of the house,

(Mat 20:12) Saying, These last haue wrought but one houre, and thou hast made them equall vnto vs, which haue borne the burden and heate of the day.

(Mat 20:13) And hee answered one of them, saying, Friend, I doe thee no wrong: didst thou not agree with me for a penie?

(Mat 20:14) Take that which is thine owne, and go thy way: I will giue vnto this last, as much as to thee.

(Mat 20:15) Is it not lawfull for me to do as I will with mine owne? Is thine eye euil, because I am good?

(Notes Reference) Is it not lawful for me to do what I will with mine own? Is thine eye (c) evil, because I am good?

(c) Naught, that is to say, do you envy at my goodness towards them? For by an "evil eye" the Hebrews mean "envy", because such dispositions appear chiefly in the eyes, as above in (Mat 6:23). It is set in opposition to the word "single", and it is taken there for corrupt: for whereas he said before in verse 22, "If thine eye be single", he adds in verse 23, "but if thine eye by wicked", or "corrupt", the word being the same in that place as it is here. (Mat 6:22-23)

(Mat 20:16) So the last shalbe first, and the first last: for many are called, but fewe chosen.

(Mat 20:17) And Iesus went vp to Hierusalem, and tooke the twelue disciples apart in the way, and said vnto them,

(Notes Reference) (2) And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,

(2) Christ goes to the cross necessarily, and yet willingly.

(Mat 20:18) Beholde, wee goe vp to Hierusalem, and the Sonne of man shall bee deliuered vnto the chiefe priestes, and vnto the Scribes, and they shall condemne him to death,

(Notes Reference) (3) Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,

(3) They that should be persecuting him the least, are the greatest persecutors of Christ.

(Mat 20:19) And shall deliuer him to the Gentiles, to mocke, and to scourge, and to crucifie him, but the third day he shall rise againe.

(Notes Reference) (4) And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.

(4) The shame of the cross is the sure way to the glory of everlasting life.

(Mat 20:20) Then came to him the mother of Zebedeus children with her sonnes, worshipping him, and desiring a certaine thing of him.

(Notes Reference) (5) Then came to him the mother of Zebedee's children with her sons, worshipping [him], and desiring a certain thing of him.

(5) The manner of the heavenly kingdom is quite contrary to the earthly kingdom.

(Mat 20:21) And he said vnto her, What wouldest thou? She said to him, Graunt that these my two sonnes may sit, the one at thy right hand, and the other at thy left hand in thy kingdome.

(Mat 20:22) And Iesus answered and said, Ye know not what ye aske. Are ye able to drinke of the cup that I shall drinke of, and to be baptized with the baptisme that I shalbe baptized with? They said to him, We are able.

(Notes Reference) But Jesus answered and said, Ye know not what ye ask. Are ye able to (d) drink of the cup that I shall drink of, and to be baptized with the (e) baptism that I am baptized with? They say unto him, We are able.

(d) "Taking the cup" is figurative speech for that which is contained in the cup. And again, the Hebrews understand by the word "cup", sometimes the manner of punishment which is rendered to sin, as (Psa 11:6), or the joy that is given to the faithful, as (Psa 23:5), and sometimes a lot or condition, as (Psa 16:5).

(e) This is in reference to afflictions, as David commonly uses.

(Mat 20:23) And he said vnto them, Ye shall drinke in deede of my cup, and shall be baptized with the baptisme, that I am baptized with, but to sit at my right hande, and at my left hand, is not mine to giue: but it shalbe giuen to them for whome it is prepared of my Father.

(Notes Reference) And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is (f) not mine to give, but [it shall be given to them] for whom it is prepared of my Father.

(f) The almightiness of Christ's divinity is not shut out by this, but it shows the debasing of himself by taking man's nature upon him.

(Mat 20:24) And when the other ten heard this, they disdained at the two brethren.

(Mat 20:25) Therefore Iesus called them vnto him, and saide, We knowe that the lordes of the Gentiles haue domination ouer them, and they that are great, exercise authoritie ouer them.

(Notes Reference) But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise (g) dominion over them, and they that are great exercise authority upon them.

(g) Somewhat sharply and roughly.

(Mat 20:26) But it shall not be so among you: but whosoeuer will be great among you, let him be your seruant.

(Mat 20:27) And whosoeuer will be chiefe among you, let him be your seruant.

(Mat 20:28) Euen as the Sonne of man came not to be serued, but to serue, and to giue his life for the ransome of many.

(Mat 20:29) And as they departed from Iericho, a great multitude followed him.

(Notes Reference) (6) And as they departed from Jericho, a great multitude followed him.

(6) Christ by healing these blind men with only one touch, shows that he is the only light of the world.

(Mat 20:30) And beholde, two blinde men, sitting by the way side, when they heard that Iesus passed by, cryed, saying, O Lord, the Sonne of Dauid, haue mercie on vs.

(Mat 20:31) And the multitude rebuked them, because they should holde their peace: but they cried the more, saying, O Lord, the Sonne of Dauid, haue mercie on vs.

(Mat 20:32) Then Iesus stoode still, and called them, and said, What will ye that I should do to you?

(Notes Reference) And Jesus stood still, and (h) called them, and said, What will ye that I shall do unto you?

(h) Himself, not by the means of other men.

(Mat 20:33) They saide to him, Lord, that our eyes may be opened.

(Mat 20:34) And Iesus mooued with compassion, touched their eyes, and immediatly their eyes receiued sight, and they followed him.