Read Scripture In A Year: July 20

Passage 1: 2 Samuel 4-5

(2Sa 4:1) And when Sauls sonne heard that Abner was dead in Hebron, then his handes were feeble, and all Israel was afraide,

(Notes Reference) And when Saul's (a) son heard that Abner was dead in Hebron, his hands were (b) feeble, and all the Israelites were troubled.

(a) That is, Ishbosheth.

(b) Meaning, that he was discouraged.

(2Sa 4:2) And Sauls sonne had two men that were captaines of bandes: the one called Baanah, and the other called Rechab, the sonnes of Rimmon a Beerothite of the children of Beniamin. (for Beeroth was reckened to Beniamin,

(Notes Reference) And Saul's son had two men [that were] captains of bands: the name of the one [was] Baanah, and the name of the other Rechab, the sons of Rimmon a Beerothite, of the children of Benjamin: (for (c) Beeroth also was reckoned to Benjamin:

(2Sa 4:3) Because the Beerothites fled to Gittaim, and soiourned there, vnto this day).

(Notes Reference) And the Beerothites fled to (d) Gittaim, and were sojourners there until this day.)

(d) After the death of Saul, for fear of the Philistines.

(2Sa 4:4) And Ionathan Sauls sonne had a sonne that was lame on his feete: he was fiue yere olde when the tydings came of Saul and Ionathan out of Israel: then his nourse tooke him, and fledde away. And as she made haste to flee, the childe fell, and beganne to halte, and his name was Mephibosheth.

(2Sa 4:5) And the sonnes of Rimmon the Beerothite, Rechab and Baanah went and came in the heat of the day to the house of Ish-bosheth (who slept on a bed at noone)

(2Sa 4:6) And beholde, Rechab and Baanah his brother came into the middes of the house as they would haue wheate, and they smote him vnder the fift ryb, and fled.

(Notes Reference) And they came thither into the midst of the house, [as though] they (e) would have fetched wheat; and they (f) smote him under the fifth [rib]: and Rechab and Baanah his brother escaped.

(e) They disguised themselves as merchants, who came to buy wheat.

(f) There is nothing so vile and dangerous, which the wicked will not undertake in hope of money and favour.

(2Sa 4:7) For when they came into the house, he slept on his bed in his bed chamber, and they smote him, and slewe him, and beheaded him, and tooke his head, and gate them away through the plaine all the night.

(2Sa 4:8) And they brought the head of Ish-bosheth vnto Dauid to Hebron, and saide to the King, Beholde the head of Ish-bosheth Sauls sonne thine enemie, who sought after thy life: and the Lord hath auenged my lorde the King this day of Saul, and of his seede.

(2Sa 4:9) Then Dauid answered Rechab and Baanah his brother, the sonnes of Rimmon the Beerothite, and saide vnto them, As the Lord liueth, who hath deliuered my soule out of al aduersity,

(2Sa 4:10) When one tolde me, and sayde that Saul was dead, (thinking to haue brought good tydings) I tooke him and slewe him in Ziklag, who thought that I woulde haue giuen him a rewarde for his tidings:

(2Sa 4:11) How much more, when wicked men haue slaine a righteous person in his owne house, and vpon his bed? shall I not now therfore require his blood at your hand, and take you from the earth?

(Notes Reference) How (g) much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth?

(g) In that neither the example of him that slew Saul, nor duty to their master, nor the innocency of the person, nor reverence for the place, nor time moved them, they deserved most grievous punishment.

(2Sa 4:12) Then Dauid commanded his yong men, and they slew them, and cut off their hands and their feete, and hanged them vp ouer the poole in Hebron: but they tooke the head of Ishbosheth, and buried it in the sepulchre of Abner in Hebron.

(2Sa 5:1) Then came all the tribes of Israel to Dauid vnto Hebron, and said thus, Beholde, we are thy bones and thy flesh.

(Notes Reference) Then came all the tribes of Israel to David unto Hebron, and spake, saying, Behold, we [are] thy (a) bone and thy flesh.

(a) We are of your kindred and closely related to you.

(2Sa 5:2) And in time past when Saul was our King, thou leddest Israel in and out: and the Lord hath sayde to thee, Thou shalt feede my people Israel, and thou shalt be a captaine ouer Israel.

(2Sa 5:3) So all the Elders of Israel came to the King to Hebron: and King Dauid made a couenant with them in Hebron before the Lord: and they anoynted Dauid King ouer Israel.

(Notes Reference) So all the elders of Israel came to the king to Hebron; and king David made a league with them in Hebron (b) before the LORD: and they anointed David king over Israel.

(b) That is, taking the Lord to witness: for the ark was still in Abinadab's house.

(2Sa 5:4) Dauid was thirtie yeere olde when he began to reigne: and hee reigned fortie yeere.

(2Sa 5:5) In Hebron hee reigned ouer Iudah seuen yeere, and sixe moneths: and in Ierusalem hee reigned thirtie and three yeeres ouer all Israel and Iudah.

(2Sa 5:6) The King also and his men went to Ierusalem vnto the Iebusites, the inhabitants of the land: who spake vnto Dauid, saying, Except thou take away the blinde and the lame, thou shalt not come in hither: thinking that Dauid coulde not come thither.

(Notes Reference) And the king and his men went to Jerusalem unto the Jebusites, the inhabitants of the land: which spake unto David, saying, Except thou take away the (c) blind and the lame, thou shalt not come in hither: thinking, David cannot come in hither.

(c) The children of God called idols blind and lame guides: therefore the Jebusites meant that they should prove that their gods were neither blind nor lame.

(2Sa 5:7) But Dauid tooke the fort of Zion: this is the citie of Dauid.

(2Sa 5:8) Nowe Dauid had sayd the same day, Whosoeuer smiteth the Iebusites, and getteth vp to the gutters and smiteth the lame and blinde, which Dauids soule hateth, I will preferre him: therefore they saide, The blinde and the lame shall not come into that house.

(Notes Reference) And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, [that are] hated of David's soul, [he shall be chief and captain]. Wherefore they said, The blind and the lame shall not (d) come into the house.

(d) The idols should no longer enter into that place.

(2Sa 5:9) So Dauid dwelt in that forte, and called it the citie of Dauid, and Dauid built rounde about it, from Millo, and inward.

(Notes Reference) So David dwelt in the fort, and called it the city of David. And David built round about from (e) Millo and inward.

(e) He built from the town house round about to his own house (1Ch 11:8).

(2Sa 5:10) And Dauid prospered and grewe: for the Lord God of hostes was with him.

(2Sa 5:11) Hiram also king of Tyrus sent messengers to Dauid, and cedar trees, and carpenters, and masons for walles: and they built Dauid an house.

(2Sa 5:12) Then Dauid knewe that the Lord had stablished him King ouer Israel, and that he had exalted his kingdome for his people Israels sake.

(2Sa 5:13) And Dauid tooke him more concubines and wiues out of Ierusalem, after hee was come from Hebron, and more sonnes and daughters were borne to Dauid.

(2Sa 5:14) And these bee the names of the sonnes that were borne vnto him in Ierusale: Shammua, and Shobab, and Nathan, and Salomon,

(2Sa 5:15) And Ibhar, and Elishua, and Nepheg, and Iaphia,

(2Sa 5:16) And Elishama, and Eliada, and Eliphalet.

(2Sa 5:17) But when the Philistims hearde that they had anoynted Dauid King ouer Israel, all the Philistims came vp to seeke Dauid: and when Dauid heard, he went downe to a fort.

(2Sa 5:18) But the Philistims came, and spred themselues in the valley of Rephaim.

(2Sa 5:19) Then Dauid asked counsel of the Lord, saying, Shall I goe vp to the Philistims? wilt thou deliuer them into mine handes? And the Lord answered Dauid, Goe vp: for I will doubtlesse deliuer the Philistims into thine handes.

(Notes Reference) And David (f) enquired of the LORD, saying, Shall I go up to the Philistines? wilt thou deliver them into mine hand? And the LORD said unto David, Go up: for I will doubtless deliver the Philistines into thine hand.

(f) By Abiathar the priest.

(2Sa 5:20) Then Dauid came to Baal-perazim, and smote them there, and sayde, The Lord hath deuided mine enemies asunder before mee, as waters be deuided asunder: therefore he called the name of that place, Baal-perazim.

(2Sa 5:21) And there they left their images, and Dauid and his men burnt them.

(2Sa 5:22) Againe the Philistims came vp, and spred themselues in the valley of Rephaim.

(Notes Reference) And the Philistines came up yet again, and spread themselves in the valley of (g) Rephaim.

(g) Meaning the valley of giants, which David called Baalperazim, because of his victory.

(2Sa 5:23) And when Dauid asked counsell of the Lord, hee answered, Thou shalt not goe vp, but turne about behinde them, and come vpon them ouer against the mulberie trees.

(2Sa 5:24) And when thou hearest the noyse of one going in the toppes of the mulberie trees, then remoue: for then shall the Lord goe out before thee, to smite the hoste of the Philistims.

(2Sa 5:25) Then Dauid did so as the Lord had commanded him, and smote the Philistims from Geba, vntil thou come to Gazer.

(Notes Reference) And David did so, as the LORD had commanded him; and smote the Philistines from Geba until thou come to (h) Gazer.

(h) Which was in the tribe of Benjamin, but the Philistines possessed it.

Passage 2: Jeremiah 10

(Jer 10:1) Heare ye the worde of the Lord that he speaketh vnto you, O house of Israel.

(Jer 10:2) Thus saith the Lord, Learne not the way of the heathen, and be not afraid for the signes of heauen, though the heathen be afraid of such.

(Notes Reference) Thus saith the LORD, Learn not the way of the nations, and be not dismayed at the (a) signs of heaven; for the nations are dismayed at them.

(a) God forbids his people to give credit or fear the constellations and conjunctions of stars and planets which have no power of themselves but are governed by him, and their secret motions and influences are not known to man and therefore there can be no certain judgment of it, (Deu 18:9).

(Jer 10:3) For the customes of the people are vaine: for one cutteth a tree out of the forest (which is the worke of the handes of the carpenter) with the axe,

(Notes Reference) For the (b) customs of the people [are] vain: for [one] cutteth a tree out of the forest, the work of the hands of the workman, with the axe.

(b) Meaning not only in the observation of the stars, but their laws and ceremonies by which they confirm their idolatry, which is forbidden, (Deu 12:30).

(Jer 10:4) And another decketh it with siluer, and with golde: they fasten it with nailes, and hammers, that it fall not.

(Notes Reference) They deck it (c) with silver and with gold; they fasten it with nails and with hammers, that it may not move.

(c) The prophets use thus plainly and simply to set forth the vile absurdity of the idolaters that men might learn to be ashamed of that to which their corrupt nature is most subject, (Isa 44:12).

(Jer 10:5) The idoles stande vp as the palme tree, but speake not: they are borne because they cannot go feare them not, for they cannot do euill, neither can they do good.

(Jer 10:6) There is none like vnto thee, O Lord: thou art great, and thy name is great in power.

(Notes Reference) Forasmuch as [there is] none like thee, O LORD; (d) thou [art] great, and thy name [is] great in might.

(d) He teaches the people to lift up their eyes to God, who has all power and therefore ought only to be feared: and in this he shows them not only the evil that they ought to hate: but the good which they ought to follow, (Rev 15:4).

(Jer 10:7) Who would not feare thee, O King of nations? for to thee appertaineth the dominion: for among all the wise men of the Gentiles, and in al their kingdomes there is none like thee.

(Jer 10:8) But, altogether they dote, and are foolish: for the stocke is a doctrine of vanitie.

(Notes Reference) But they are altogether senseless and foolish: the stock [is] a (e) doctrine of vanities.

(e) Because the people thought that to have images was a means to serve God, and to bring them to the knowledge of him, he shows that nothing more displeases God, nor brings man into greater errors and ignorance of God: and therefore he calls them the doctrine of vanity, the work of errors, (Jer 10:15). (Hab 2:18) calls them the teachers of lies: contrary to that wicked opinion, that they are the books of the lay people.

(Jer 10:9) Siluer plates are brought from Tarshish, and golde from Vphaz, for the worke of the workeman, and the handes of the founder: the blewe silke, and the purple is their clothing: all these things are made by cunning men.

(Notes Reference) Silver beaten into plates is brought from Tarshish, and gold (f) from Uphaz, the work of the craftsman, and of the hands of the goldsmith: blue and purple [is] their clothing: they [are] all the work of skilful [men].

(f) Where they found the best gold; showing that they thought nothing too dear for their idols, some read Ophir as in (1Ki 9:28).

(Jer 10:10) But the Lord is the God of trueth: he is the liuing God, and an euerlasting King: at his anger the earth shall tremble, and the nations cannot abide his wrath.

(Jer 10:11) (Thus shall you say vnto them, The gods that haue not made the heauens and the earth, shall perish from the earth, and from vnder these heauens)

(Notes Reference) Thus shall ye say to them, The gods (g) that have not made the heavens and the earth, [even] they shall perish from the earth, and from under these heavens.

(g) This declares that all that has been spoken of idols in this chapter, was to arm the Jews when they would be in Chaldea among the idolaters, and now with one sentence he instructs them both how to protest their own religion against the idolaters and how to answer them to their shame who would exhort them to idolatry, and therefore he writes this sentence in the Chaldean tongue for a memorial while all the rest of his writing is in Hebrew.

(Jer 10:12) He hath made the earth by his power, and established the worlde by his wisedome, and hath stretched out the heauen by his discretion.

(Jer 10:13) 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 rayne, and bringeth forth the winde out of his treasures.

(Jer 10:14) 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 (h) senseless in [his] knowledge: every goldsmith is confounded by the graven image: for his molten image [is] falsehood, and [there is] no breath in them.

(h) The more man thinks to do anything well by his own wisdom, and not as God instructs him, the more he proves himself to be a vile beast.

(Jer 10:15) They are vanitie, and the worke of errours: in the time of their visitation they shall perish.

(Jer 10:16) 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 (i) portion of Jacob [is] not like them: for he [is] the former of all [things]; and Israel [is] the rod of his inheritance: The LORD of hosts [is] his name.

(i) By these words, portion and rod, he signifies their inheritance, meaning that God would be all sufficient for them: and that their happiness consisted in him alone, and therefore they ought to renounce all other help and comfort as of idols, etc. (Deu 32:9; Psa 16:5).

(Jer 10:17) Gather vp thy wares out of the land, O thou that dwellest in the strong place.

(Notes Reference) (k) Gather up thy wares out of the land, O inhabitant of the fortress.

(k) The prophet wills the Jews to prepare themselves for this captivity, showing that it was now at hand that they would feel the things of which he had told them.

(Jer 10:18) For thus sayth the Lord, Beholde, at this time I will throwe as with a sling the inhabitants of the lande, and will trouble them, and they shall finde it so.

(Jer 10:19) Wo is me for my destruction, and my grieuous plague: but I thought, Yet it is my sorow, and I will beare it.

(Notes Reference) Woe is me for my hurt! my wound is grievous: but I said, Truly this (l) [is] a grief, and I must bear it.

(l) It is my just plague, and therefore I will take it patiently: by which he teaches the people how to behave themselves toward God.

(Jer 10:20) My tabernacle is destroyed, and all my coardes are broken: my children are gone from me, and are not: there is none to spread out my tent any more, and to set vp my curtaines.

(Notes Reference) (m) My tabernacle is laid waste, and all my cords are broken: my children are gone from me, and they [are] not: [there is] none to stretch forth my tent any more, and to set up my curtains.

(m) He shows how Jerusalem will lament.

(Jer 10:21) For the Pastours are become beasts, and haue not sought the Lord: therefore haue they none vnderstanding: and all the flockes of their pastures are scattered.

(Notes Reference) For the shepherds (n) have become senseless, and have not sought the LORD: therefore they shall not prosper, and all their flocks shall be scattered.

(n) The governors and ministers.

(Jer 10:22) Beholde, the noyse of the brute is come, and a great commotion out of the North countrey to make the cities of Iudah desolate, and a denne of dragons.

(Notes Reference) Behold, the sound of a rumour is come, and a great commotion from the (o) north country, to make the cities of Judah desolate, [and] a den of dragons.

(o) Read (Jer 4:15).

(Jer 10:23) O Lord, I knowe, that the way of man is not in himselfe, neyther is it in man to walke and to direct his steps.

(Notes Reference) O LORD, I know that (p) the way of man [is] not in himself: [it is] not in man that walketh to direct his steps.

(p) He speaks this because Nebuchadnezzar purposed to have made war against the Moabites and Ammonites, but hearing of Zedekiah's rebellion he turned his power to go against Jerusalem, (Eze 21:21) therefore the prophet says that this was the Lord's direction.

(Jer 10:24) O Lord, correct mee, but with iudgement, not in thine anger, least thou bring mee to nothing.

(Notes Reference) O LORD, correct me, but with (q) judgment; not in thy anger, lest thou bring me to nothing.

(q) Considering that God had revealed to him the certainty of their captivity (Jer 7:16) he only prays that he would punish them with mercy which Isaiah calls in measure, (Isa 27:8) measuring his rods by their infirmity (1Co 10:13) for here by judgment is meant not only the punishment but also the merciful moderation of the same as in (Jer 30:11).

(Jer 10:25) Powre out thy wrath vpon the heathen, that knowe thee not, and vpon the families that call not on thy Name: for they haue eaten vp Iaakob and deuoured him and consumed him, and haue made his habitation desolate.

(Notes Reference) Pour out (r) thy fury upon the nations that know thee not, and upon the families that call not on thy name: for they have eaten up Jacob, and devoured him, and consumed him, and have made his habitation desolate.

(r) As God cannot only be known and glorified by his mercy that he uses toward his Church, but also by his justice in punishing his enemies, he prays that this glory may fully appear both in the one and the other, (Psa 79:6).

Passage 3: Matthew 21

(Mat 21:1) And when they drewe neere to Hierusalem, and were come to Bethphage, vnto the mount of the Oliues, then sent Iesus two disciples,

(Notes Reference) And (1) when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,

(1) Christ by his humility, triumphing over the pride of this world, ascends to true glory by the shame of the cross.

(Mat 21:2) Saying to them, Goe into the towne that is ouer against you, and anon yee shall finde an asse bounde, and a colt with her: loose them, and bring them vnto me.

(Mat 21:3) And if any man say ought vnto you, say ye, that the Lord hath neede of them, and straightway he will let them goe.

(Notes Reference) And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway (a) he will send them.

(a) He that will say anything to you will let them go, that is, the ass and the colt.

(Mat 21:4) All this was done that it might be fulfilled, which was spoken by the Prophet, saying,

(Mat 21:5) Tell ye the daughter of Sion, Beholde, thy King commeth vnto thee, meeke and sitting vpon an asse, and a colte, the foale of an asse vsed to the yoke.

(Notes Reference) Tell ye the (b) daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.

(b) The city of Sion. This is a Hebrew idiom, common in the Lamentations of Jeremiah.

(Mat 21:6) So the disciples went, and did as Iesus had commanded them,

(Mat 21:7) And brought the asse and the colt, and put on them their clothes, and set him thereon.

(Notes Reference) And brought the ass, and the colt, and put on them their (c) clothes, and they set [him] (d) thereon.

(d) Upon their garments, not upon the ass and the colt.

(Mat 21:8) And a great multitude spred their garments in the way: and other cut downe branches from the trees, and strawed them in the way.

(Mat 21:9) Moreouer, the people that went before, and they also that followed, cried, saying, Hosanna to the Sonne of Dauid, Blessed be hee that commeth in the Name of the Lord, Hosanna thou which art in the highest heauens.

(Notes Reference) And the multitudes that went before, and that followed, cried, saying, (e) Hosanna to the Son of David: (f) Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.

(e) This was an ancient kind of cry, which they voiced in the feast of Tabernacles, when they carried boughs according as God commanded; (Lev 23:40). And the word is corruptly made of two, for we should say, "Hoshiang-na", which is as much as to say, "Save I pray thee".

(f) Well is it to him that comes in the Name of the Lord, that is to say, whom the Lord has given us for our King.

(Mat 21:10) And when he was come into Hierusalem, all the citie was mooued, saying, Who is this?

(Notes Reference) And when he was come into Jerusalem, (g) all the city was moved, saying, Who is this?

(g) That is, all the men of Jerusalem were moved.

(Mat 21:11) And the people said, This is Iesus that Prophet of Nazareth in Galile.

(Mat 21:12) And Iesus went into the Temple of God, and cast out all them that solde and bought in the Temple, and ouerthrew the tables of the money chagers, and the seates of them that sold doues,

(Mat 21:13) And said to them, it is written, My house shall be called the house of prayer: but ye haue made it a denne of theeues.

(Mat 21:14) Then the blinde, and the halt came to him in the Temple, and he healed them.

(Mat 21:15) But when the chiefe priestes and Scribes sawe the marueiles that hee did, and the children crying in the Temple, and saying, Hosanna to the Sonne of Dauid, they disdained,

(Notes Reference) (2) And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,

(2) Those that should be masters of godliness are the ones that envy most the glory of Christ: but in vain.

(Mat 21:16) And said vnto him, Hearest thou what these say? And Iesus said vnto them, Yea: read ye neuer, By the mouth of babes and sucklings thou hast made perfite the praise?

(Notes Reference) And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast (h) perfected praise?

(h) You have made most perfect. We read in David, "Thou hast established" or "grounded", and if the matter is considered well, the evangelist says here the same thing, for that which is most perfect is stable and sure.

(Mat 21:17) So hee left them, and went out of the citie vnto Bethania, and lodged there.

(Notes Reference) (3) And he left them, and went out of the city into Bethany; and he lodged there.

(3) Christ does in this way forsake the wicked, for he has a consideration and regard for his Church.

(Mat 21:18) And in the morning, as he returned into the citie, he was hungrie,

(Notes Reference) (4) Now in the morning as he returned into the city, he hungered.

(4) Hypocrites will at length have their masks discovered, and any false faces taken away.

(Mat 21:19) And seeing a figge tree in the way, he came to it, and found nothing thereon, but leaues onely, and said to it, Neuer fruite grow on thee henceforwards. And anon the figge tree withered.

(Mat 21:20) And when his disciples saw it, they marueiled, saying, How soone is the figge tree withered!

(Mat 21:21) And Iesus answered and said vnto them, Verely I say vnto you, if ye haue faith, and doubt not, ye shall not only doe that, which I haue done to the figge tree, but also if ye say vnto this mountaine, Take thy selfe away, and cast thy selfe into the sea, it shalbe done.

(Notes Reference) (5) Jesus answered and said unto them, Verily I say unto you, If ye have faith, and (i) doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.

(5) How great the force of faith is.

(i) The Greek word signifies a fixing or wavering of mind, so that we cannot tell which way to take.

(Mat 21:22) And whatsoeuer ye shall aske in prayer, if ye beleeue, ye shall receiue it.

(Mat 21:23) And whe he was come into the Temple, the chiefe Priestes, and the Elders of the people came vnto him, as he was teaching, and saide, By what authoritie doest thou these things? and who gaue thee this authoritie?

(Notes Reference) (6) And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what (k) authority doest thou these things? and who gave thee this authority?

(6) Against those who neglect the doctrine and bind the calling and vocation to an ordinary succession, going about by that false pretext, to stop Christ's mouth.

(k) Or by what power.

(Mat 21:24) Then Iesus answered and said vnto them, I also will aske of you a certaine thing, which if ye tell me, I likewise will tell you by what authoritie I doe these things.

(Notes Reference) And Jesus answered and said unto them, I also will ask you (l) one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.

(l) One thing, that is to say, I will ask you one thing first before I answer your questions.

(Mat 21:25) The baptisme of Iohn, whence was it? from heauen, or of men? Then they reasoned among themselues, saying, If we shall say, From heauen, he will say vnto vs, Why did ye not then beleeue him?

(Notes Reference) The (m) baptism of John, whence was it? from (n) heaven, or of men? And they (o) reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?

(m) The preaching of John is called by the figure "baptism" because he preached the baptism of repentance, etc.; (Mar 1:4; Act 19:3).

(n) From God, and so it is plainly seen how these are set one against another.

(o) Beat their heads about it, and mused, or laid their heads together.

(Mat 21:26) And if we say, Of men, we feare the multitude, for all holde Iohn as a Prophet.

(Mat 21:27) Then they answered Iesus, and said, We can not tell. And he said vnto them, Neither tell I you by what authoritie I doe these things.

(Mat 21:28) But what thinke ye? A certaine man had two sonnes, and came to the elder, and saide, Sonne, goe and worke to day in my vineyarde.

(Mat 21:29) But he answered, and said, I will not: yet afterward he repented himselfe, and went.

(Mat 21:30) Then came he to the second, and said likewise. And he answered, and said, I will, Syr: yet he went not.

(Mat 21:31) Whether of them twaine did the will of the father? They saide vnto him, The first. Iesus saide vnto them, Verely I say vnto you, that the Publicanes and the harlots goe before you into the kingdome of God.

(Notes Reference) Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots (p) go into the kingdom of God before you.

(p) They hurry to the kingdom of God and you go slowly, so that you should at least have followed their example. Mark then that this word, "go into", is improperly taken in this place because none of them followed Christ.

(Mat 21:32) For Iohn came vnto you in the way of righteousnes, and yee beleeued him not: but the Publicanes, and the harlots beleeued him, and ye, though ye sawe it, were not mooued with repentance afterward, that ye might beleeue him.

(Notes Reference) For John came unto you in the (q) way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.

(q) Living uprightly, being of good and honest behaviour; For the Hebrews use this word "way" for life and manners.

(Mat 21:33) Heare another parable, There was a certaine housholder, which planted a vineyard, and hedged it round about, and made a winepresse therein, and built a tower, and let it out to husbandmen, and went into a strange countrey.

(Notes Reference) (8) Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a (r) tower, and let it out to husbandmen, and went into a far country:

(8) Those men are often the cruellest enemies of the Church, to whose faithfulness it is committed: But the vocation of God is neither tied to time, place, nor person.

(r) Made the place strong: for a tower is the strongest place of a wall.

(Mat 21:34) And when the time of the fruite drewe neere, hee sent his seruants to the husbandmen to receiue the fruites thereof.

(Mat 21:35) And ye husbandmen tooke his seruants and beat one, and killed another, and stoned another.

(Mat 21:36) Againe hee sent other seruants, moe then the first: and they did the like vnto them.

(Mat 21:37) But last of all he sent vnto them his owne sonne, saying, They will reuerence my sonne.

(Mat 21:38) But when the husbandmen saw the sonne, they saide among themselues, This is the heire: come, let vs kill him, and let vs take his inheritance.

(Notes Reference) But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us (s) seize on his inheritance.

(s) Literally, "let us hold it fast".

(Mat 21:39) So they tooke him, and cast him out of the vineyarde, and slewe him.

(Mat 21:40) When therefore the Lord of the vineyarde shall come, what will hee doe to those husbandmen?

(Mat 21:41) They saide vnto him, Hee will cruelly destroy those wicked men, and will let out his vineyard vnto other husbandmen, which shall deliuer him the fruites in their seasons.

(Notes Reference) They say unto him, He will (t) miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.

(t) A kind of proverb, showing what punishment the wicked are worthy of.

(Mat 21:42) Iesus saide vnto them, Read ye neuer in the Scriptures, The stone which the builders refused, the same is made the head of the corner? This was the Lordes doing, and it is marueilous in our eyes.

(Notes Reference) Jesus saith unto them, Did ye never read in the scriptures, The stone which the (u) builders rejected, the same is (x) become the (y) head of the corner: (z) this is the Lord's doing, and it is marvellous in our eyes?

(u) Master builders, who are chief builders of the house, that is of the Church.

(x) Began to be.

(y) The chiefest stone in the corner is called the head of the corner: which bears up the couplings or joints of the whole building.

(z) That matter (in that the stone which was cast away is made the head) is the Lord's doing which we behold and greatly marvel at.

(Mat 21:43) Therefore say I vnto you, The kingdome of God shalbe taken from you, and shalbe giuen to a nation, which shall bring foorth the fruites thereof.

(Notes Reference) Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the (a) fruits thereof.

(a) They bring forth the fruits of the kingdom of God, who bring forth the fruit of the Spirit, and not of the flesh, (Gal 5:16-26).

(Mat 21:44) And whosoeuer shall fall on this stone, he shalbe broken: but on whomsoeuer it shall fall, it will dash him a pieces.

(Notes Reference) And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will (b) grind him to powder.

(b) As chaff used to be scattered with the wind, for he uses a word which properly signifies separating the chaff from the corn with winnowing, and to scatter it abroad.

(Mat 21:45) And when the chiefe Priestes and Pharises had heard his parables, they perceiued that hee spake of them.

(Mat 21:46) And they seeking to laye handes on him, feared the people, because they tooke him as a Prophet.

(Notes Reference) (9) But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.

(9) The wicked can do nothing but what God wills.