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Passage 1: Judges 10-11

(Jdg 10:1) After Abimelech there arose to defend Israel, Tola, the sonne of Puah, the sone of Dodo, a man of Issachar, which dwelt in Shamir in mount Ephraim.

(Jdg 10:2) And he iudged Israel three and twentie yeere and dyed, and was buried in Shamir.

(Jdg 10:3) And after him arose Iair a Gileadite, and iudged Israel two and twenty yeere.

(Jdg 10:4) And he had thirtie sonnes that rode on thirtie assecolts, and they had thirtie cities, which are called Hauoth-Iair vnto this day, and are in the land of Gilead.

(Notes Reference) And he had thirty sons that (a) rode on thirty ass colts, and they had thirty cities, which are called Havothjair unto this day, which [are] in the land of Gilead.

(a) Signifying, they were men of authority.

(Jdg 10:5) And Iair dyed, and was buried in Kamon.

(Jdg 10:6) And the children of Israel wrought wickednesse againe in the sight of the Lord, and serued Baalim and Ashtaroth, and the gods of Aram, and the gods of Zidon, and the gods of Moab, and the gods of the children of Ammon, and the gods of the Philistims, and forsooke the Lord and serued not him.

(Jdg 10:7) Therefore the wrath of the Lord was kindled against Israel, and he solde them into the hands of the Philistims, and into the handes of the children of Ammon:

(Jdg 10:8) Who from that yere vexed and oppressed the children of Israel eighteene yeres, euen all the children of Israel that were beyond Iorden, in the land of the Amorites, which is in Gilead.

(Notes Reference) And that year they vexed and oppressed the children of Israel: eighteen years, (b) all the children of Israel that [were] on the other side Jordan in the land of the Amorites, which [is] in Gilead.

(b) As the Reubenites, Gadites, and half the tribe of Manasseh.

(Jdg 10:9) Moreouer, the children of Ammon went ouer Iorden to fight against Iudah, and against Beniamin, and against the house of Ephraim: so that Israel was sore tormented.

(Jdg 10:10) Then the children of Israel cryed vnto the Lord, saying, We haue sinned against thee, euen because we haue forsaken our owne God, and haue serued Baalim.

(Notes Reference) And the children of Israel (c) cried unto the LORD, saying, We have sinned against thee, both because we have forsaken our God, and also served Baalim.

(c) They prayed to the Lord, and confessed their sins.

(Jdg 10:11) And the Lord sayd vnto the children of Israel, Did not I deliuer you from the Egyptians and from the Amorites, from the children of Ammon and from the Philistims?

(Notes Reference) And the LORD (d) said unto the children of Israel, [Did] not [I deliver you] from the Egyptians, and from the Amorites, from the children of Ammon, and from the Philistines?

(d) By stirring them up some prophets, as in (Jdg 6:8).

(Jdg 10:12) The Zidonians also, and the Amalekites, and the Maonites did oppresse you, and ye cryed to me and I saued you out of their hands.

(Jdg 10:13) Yet ye haue forsaken me, and serued other gods: wherefore I will deliuer you no more.

(Jdg 10:14) Goe, and cry vnto the gods which ye haue chosen: let them saue you in the time of your tribulation.

(Jdg 10:15) And the children of Israel sayde vnto the Lord, We haue sinned: doe thou vnto vs whatsoeuer please thee: onely we pray thee to deliuer vs this day.

(Notes Reference) And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, (e) this day.

(e) That is, from this present danger.

(Jdg 10:16) Then they put away the strange gods from among them and serued the Lord: and his soule was grieued for the miserie of Israel.

(Notes Reference) And they put away the strange gods from among them, and (f) served the LORD: and his soul was grieved for the misery of Israel.

(f) This is true repentance, to put away evil, and serve God aright.

(Jdg 10:17) Then the children of Ammon gathered themselues together, and pitched in Gilead: and the children of Israel assembled themselues, and pitched in Mizpeh.

(Jdg 10:18) And the people and princes of Gilead said one to another, Whosoeuer will beginne the battell against the children of Ammon, the same shall be head ouer all the inhabitants of Gilead.

(Jdg 11:1) Then Gilead begate Iphtah, and Iphtah the Gileadite was a valiant man, but the sonne of an harlot.

(Jdg 11:2) And Gileads wife bare him sonnes, and when the womans children were come to age, they thrust out Iphtah, and sayd vnto him, Thou shalt not inherite in our fathers house: for thou art the sonne of a strange woman.

(Notes Reference) And Gilead's wife bare him sons; and his wife's sons grew up, and they thrust out Jephthah, and said unto him, Thou shalt not inherit in our father's house; for thou [art] the son of a (a) strange woman.

(a) That is, of a harlot as in (Jdg 11:1).

(Jdg 11:3) Then Iphtah fledde from his brethren, and dwelt in the land of Tob: and there gathered idle fellowes to Iphtah, and went out with him.

(Notes Reference) Then Jephthah fled from his brethren, and dwelt in the land of (b) Tob: and there were gathered vain men to Jephthah, and (c) went out with him.

(b) Where the governor of the country was called Tob.

(c) Joined with him, as some think, against his brethren.

(Jdg 11:4) And in processe of time the children of Ammon made warre with Israel.

(Jdg 11:5) And when the children of Ammon fought with Israel, the Elders of Gilead went to fet Iphtah out of the land of Tob.

(Notes Reference) And it was so, that when the children of Ammon made war against Israel, the (d) elders of Gilead went to fetch Jephthah out of the land of Tob:

(d) Or, ambassadors, sent for that purpose.

(Jdg 11:6) And they saide vnto Iphtah, Come and be our captaine, that we may fight with the children of Ammon.

(Notes Reference) And they said unto Jephthah, (e) Come, and be our captain, that we may fight with the children of Ammon.

(e) Men are often forced to ask for help from them, whom before they refused.

(Jdg 11:7) Iphtah then answered the Elders of Gilead, Did not ye hate me, and expell me out of my fathers house? how then come you vnto me now in time of your tribulation?

(Notes Reference) And Jephthah said unto the elders of Gilead, Did not ye hate me, and (f) expel me out of my father's house? and why are ye come unto me now when ye are in distress?

(f) Often those things which men reject, God chooses to do great enterprises by.

(Jdg 11:8) Then the Elders of Gilead saide vnto Iphtah, Therefore we turne againe to thee now, that thou mayest goe with vs, and fight against the children of Ammon, and bee our head ouer all the inhabitants of Gilead.

(Jdg 11:9) And Iphtah said vnto the Elders of Gilead, If ye bring me home againe to fight against the children of Ammon, if the Lord giue them before me, shall I be your head?

(Jdg 11:10) And the Elders of Gilead saide to Iphtah, The Lord be witnesse betweene vs, if we doe not according to thy wordes.

(Jdg 11:11) Then Iphtah went with the Elders of Gilead, and the people made him head and captaine ouer them: and Iphtah rehearsed all his wordes before the Lord in Mizpeh.

(Jdg 11:12) Then Iphtah sent messengers vnto the king of the children of Ammon, saying, What hast thou to doe with me, that thou art come against me, to fight in my lande?

(Jdg 11:13) And the King of the children of Ammon answered vnto the messengers of Iphtah, Because Israel tooke my lande, when they came vp from Egypt, from Arnon vnto Iabbok, and vnto Iorden: now therefore restore those lands quietly.

(Jdg 11:14) Yet Iphtah sent messengers againe vnto the King of the children of Ammon,

(Jdg 11:15) And said vnto him, Thus saith Iphtah, Israel tooke not the lande of Moab, nor the lande of the children of Ammon.

(Jdg 11:16) But when Israel came vp from Egypt, and walked through the wildernesse vnto the redde Sea, then they came to Kadesh.

(Jdg 11:17) And Israel sent messengers vnto the king of Edom, saying, Let me, I pray thee, goe thorowe thy lande: but the King of Edom woulde not consent: and also they sent vnto the King of Moab, but he would not: therefore Israel abode in Kadesh.

(Jdg 11:18) Then they went through the wildernesse, and compassed the lande of Edom, and the lande of Moab, and came by the Eastside of the lande of Moab, and pitched on the other side of Arnon, and came not within the coast of Moab: for Arnon was the border of Moab.

(Jdg 11:19) Also Israel sent messengers vnto Sihon, King of the Amorites, the King of Heshbon, and Israel said vnto him, Let vs passe, we pray thee, by thy lande vnto our place.

(Jdg 11:20) But Sihon consented not to Israel, that he shoulde goe through his coast: but Sihon gathered all his people together, and pitched in Iahaz, and fought with Israel.

(Notes Reference) But Sihon (g) trusted not Israel to pass through his coast: but Sihon gathered all his people together, and pitched in Jahaz, and fought against Israel.

(g) He trusted them not to go through his country.

(Jdg 11:21) And the Lord God of Israel gaue Sihon and all his folke into the handes of Israel, and they smote them: so Israel possessed all the lande of the Amorites, the inhabitants of that countrey:

(Jdg 11:22) And they possessed all the coast of the Amorites, from Arnon vnto Iabbok, and from the wildernesse euen vnto Iorden.

(Jdg 11:23) Nowe therefore the Lord God of Israel hath cast out the Amorites before his people Israel, and shouldest thou possesse it?

(Jdg 11:24) Wouldest not thou possesse that which Chemosh thy god giueth thee to possesse? So whomesoeuer the Lord our God driueth out before vs, them will we possesse.

(Notes Reference) Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the (h) LORD our God shall drive out from before us, them will we possess.

(h) For we should believe and obey God more than you your idols.

(Jdg 11:25) And art thou nowe farre better then Balak the sonne of Zippor King of Moab? did he not striue with Israel and fight against them,

(Jdg 11:26) When Israel dwelt in Heshbon and in her townes, and in Aroer and in her townes, and in all the cities that are by the coastes of Arnon, three hundreth yeeres? why did ye not then recouer them in that space?

(Notes Reference) While Israel dwelt in Heshbon and her towns, and in Aroer and her towns, and in all the cities that [be] along by the coasts of Arnon, three hundred years? why therefore did ye not recover (i) [them] within that time?

(i) Meaning their towns.

(Jdg 11:27) Wherefore, I haue not offended thee: but thou doest me wrong to warre against me. The Lord the Iudge be iudge this day betweene the children of Israel, and the children of Ammon.

(Notes Reference) Wherefore I have not sinned against thee, but thou doest me wrong to war against me: the LORD the Judge (k) be judge this day between the children of Israel and the children of Ammon.

(k) To punish the offender.

(Jdg 11:28) Howbeit the King of the children of Ammon hearkened not vnto the wordes of Iphtah, which he had sent him.

(Jdg 11:29) Then the Spirite of the Lord came vpon Iphtah, and he passed ouer to Gilead and to Manasseh, and came to Mizpeh in Gilead, and from Mizpeh in Gilead he went vnto the children of Ammon.

(Notes Reference) Then the (l) Spirit of the LORD came upon Jephthah, and he passed over Gilead, and Manasseh, and passed over Mizpeh of Gilead, and from Mizpeh of Gilead he passed over [unto] the children of Ammon.

(l) That is, the spirit of strength and zeal.

(Jdg 11:30) And Iphtah vowed a vowe vnto the Lord, and said, If thou shalt deliuer the children of Ammon into mine handes,

(Notes Reference) And Jephthah (m) vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands,

(m) As the apostle commends Jephthah for his worthy enterprise in delivering the people, (Heb 11:32) so by his rash vow and wicked performance of the same, his victory was defaced: and here we see that the sins of the godly do not utterly extinguish their faith.

(Jdg 11:31) Then that thing that commeth out of the doores of mine house to meete me, when I come home in peace from the children of Ammon, shall be the Lordes, and I will offer it for a burnt offering.

(Jdg 11:32) And so Iphtah went vnto the children of Ammon to fight against them, and the Lord deliuered them into his handes.

(Jdg 11:33) And he smote them from Aroer euen till thou come to Minnith, twentie cities, and so foorth to Abel of the vineyardes, with an exceeding great slaughter. Thus the children of Ammon were humbled before the children of Israel.

(Jdg 11:34) Nowe when Iphtah came to Mizpeh vnto his house, beholde, his daughter came out to meete him with timbrels and daunces, which was his onely childe: he had none other sonne, nor daughter.

(Notes Reference) And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with (n) timbrels and with dances: and she [was his] only child; beside her he had neither son nor daughter.

(n) According to the manner after the victory.

(Jdg 11:35) And when hee sawe her, hee rent his clothes, and saide, Alas my daughter, thou hast brought me lowe, and art of them that trouble me: for I haue opened my mouth vnto the Lord, and can not goe backe.

(Notes Reference) And it came to pass, when he saw her, that he (o) rent his clothes, and said, Alas, my daughter! thou hast brought me very low, and thou art one of them that trouble me: for I have opened my mouth unto the LORD, and I cannot go back.

(o) Being overcome with blind zeal, and not considering whether the vow was lawful or not.

(Jdg 11:36) And she said vnto him, My father, if thou hast opened thy mouth vnto the Lord, doe with me as thou hast promised, seeing that the Lord hath auenged thee of thine enemies the children of Ammon.

(Jdg 11:37) Also she saide vnto her father, Doe thus much for me: suffer me two moneths, that I may goe to the mountaines, and bewaile my virginitie, I and my fellowes.

(Notes Reference) And she said unto her father, Let this thing be done for me: let me alone two months, that I may go up and down upon the mountains, and (p) bewail my virginity, I and my fellows.

(p) For it was counted as a shame in Israel, to die without children, and therefore they rejoiced to be married.

(Jdg 11:38) And he sayde, Goe: and he sent her away two moneths: so she went with her companions, and lamented her virginitie vpon the moutaines.

(Jdg 11:39) And after the ende of two moneths, she turned againe vnto her father, who did with her according to his vowe which he had vowed, and she had knowen no man. and it was a custome in Israel:

(Jdg 11:40) The daughters of Israel went yere by yere to lament the daughter of Iphtah the Gileadite, foure dayes in a yeere.

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Passage 2: Isaiah 36

(Isa 36:1) Nowe in the fourteenth yeere of King Hezekiah, Saneherib King of Asshur came vp against al the strong cities of Iudah, and tooke them.

(Notes Reference) Now it came to pass (a) in the (b) fourteenth year of king Hezekiah, [that] Sennacherib king of Assyria came up against all the fortified cities of Judah, and took them.

(a) This history is rehearsed because it is as a seal and confirmation of the doctrine before, both for the threatenings and promises: that is, that God would permit his Church to be afflicted, but at length would send deliverance.

(b) When he had abolished superstition, and idolatry, and restored religion, yet God would exercise his Church to try their faith and patience.

(Isa 36:2) And the King of Asshur sent Rabshakeh from Lachish toward Ierusalem vnto King Hezekiah, with a great hoste, and he stood by ye conduite of the vpper poole in the path of the fullers fielde.

(Isa 36:3) Then came foorth vnto him Eliakim the sonne of Hilkiah the steward of the house, and Shebna the chanceler, and Ioah the sonne of Asaph the recorder.

(Notes Reference) Then came forth to him Eliakim, Hilkiah's son, who was (c) over the house, and Shebna (d) the scribe, and Joah, Asaph's son, the recorder.

(c) For he was now restored to his office, as Isaiah had prophesied in (Isa 22:20).

(d) This declares that there were few godly to be found in the king's house, when he was driven to end this wicked man in such a weighty matter.

(Isa 36:4) And Rabshakeh sayde vnto them, Tell you Hezekiah, I pray you, Thus sayth the great King, the King of Asshur, What confidence is this, wherein thou trustest?

(Notes Reference) And (e) Rabshakeh said to them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence [is] this in which thou trustest?

(e) Sennacherib's chief captain.

(Isa 36:5) I say, Surely I haue eloquence, but counsell and strength are for the warre: on whom then doest thou trust, that thou rebellest against me?

(Notes Reference) I say, (f) [sayest thou], (but [they are but] vain words) [I have] counsel and strength for war: now on whom dost thou trust, that thou rebellest against me?

(f) He speaks this in the person of Hezekiah, falsely charging him that he put his trust in his wit and eloquence, while his only confidence was in the Lord.

(Isa 36:6) Loe, thou trustest in this broken staffe of reede on Egypt, whereupon if a man leane, it will goe into his hand, and pearce it: so is Pharaoh King of Egypt, vnto all that trust in him.

(Notes Reference) Lo, thou trustest in the staff of this broken reed, on Egypt; on which if a man lean, it will enter his hand, and pierce it: so [is] (g) Pharaoh king of Egypt to all that trust in him.

(g) Satan laboured to pull the godly king from one vain confidence to another: that is, from trust in the Egyptians, whose power was weak and would deceive them, to yield himself to the Assyrians, and so not to hope for any help from God.

(Isa 36:7) But if thou say to me, We trust in the Lord our God. Is not that he, whose hie places and whose altars Hezekiah tooke downe, and said to Iudah and to Ierusalem, Ye shall worship before this altar?

(Isa 36:8) Nowe therefore giue hostages to my lorde the King of Asshur, and I wil giue thee two thousand horses, if thou be able on thy part to set riders vpon them.

(Isa 36:9) For howe canst thou despise any captaine of the least of my lordes seruants? and put thy trust on Egypt for charets and for horsemen?

(Notes Reference) How then wilt thou turn away the face of one captain of the (h) least of my master's servants, and put thy trust on Egypt for chariots and for horsemen?

(h) He reproaches Hezekiah's small power, which is not able to resist one of Sennacherib's least captains.

(Isa 36:10) And am I now come vp without the Lord to this land to destroy it? The Lord sayd vnto me, Goe vp against this land and destroy it.

(Notes Reference) And am I now come up without the LORD against this land to destroy it? the LORD said to me, (i) Go up against this land, and destroy it.

(i) Thus the wicked to deceive us, will pretend the Name of the Lord: but we must try the spirits, whether they are of God or not.

(Isa 36:11) Then sayd Eliakim and Shebna and Ioah vnto Rabshakeh, Speake, I pray thee, to thy seruants in the Aramites language, (for we vnderstand it) and talke not with vs in the Iewes tongue, in the audience of the people that are on the wall.

(Notes Reference) Then said Eliakim and Shebna and Joah to Rabshakeh, (k) Speak, I pray thee, to thy servants in the Syrian language; for we understand [it]: and speak not to us in the Jews' language, in the ears of the people that [are] on the wall.

(k) They were afraid, lest by his words, he should have stirred up the people against the king, and also pretended to grow to some appointment with him.

(Isa 36:12) Then said Rabshakeh, Hath my master sent me to thy master, and to thee to speake these wordes, and not to the men that sit on the wall? that they may eate their owne doung, and drinke their owne pisse with you?

(Isa 36:13) So Rabshakeh stood, and cryed with a loude voyce in the Iewes language, and sayd, Heare the wordes of the great King, of the King of Asshur.

(Isa 36:14) Thus saith the King, Let not Hezekiah deceiue you: for he shall not be able to deliuer you.

(Isa 36:15) Neither let Hezekiah make you to trust in the Lord, saying, The Lord will surely deliuer vs: this citie shall not be giuen ouer into the hand of the King of Asshur.

(Isa 36:16) Hearken not to Hezekiah: for thus sayth the King of Asshur, Make appointment with me, and come out to me, that euery man may eate of his owne vine, and euery man of his owne fig tree, and drinke euery man the water of his owne well,

(Notes Reference) Hearken not to Hezekiah: for thus saith the king of Assyria, Make (l) [an agreement] with me [by] a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern;

(l) The Hebrew word signifies blessing, by which this wicked captain would have persuaded the people, that their condition would be better under Sennacherib than under Hezekiah.

(Isa 36:17) Till I come and bring you to a land like your owne land, euen a land of wheate, and wine, a land of bread and vineyardes,

(Isa 36:18) Least Hezekiah deceiue you, saying, The Lord wil deliuer vs. Hath any of the gods of the nations deliuered his land out of the hand of the King of Asshur?

(Isa 36:19) Where is the god of Hamath, and of Arpad? where is the god of Sepharuaim? or howe haue they deliuered Samaria out of mine hand?

(Notes Reference) Where [are] the gods of (m) Hamath and Arphad? where [are] the gods of Sepharvaim? and have they delivered Samaria out of my hand?

(m) That is, of Antioch in Syria, of which these two other cities also were: by which we see how every town had its peculiar idol, and how the wicked make God an idol because they do not understand that God makes them his scourge, and punishes cities for sin.

(Isa 36:20) Who is hee among all the gods of these lands, that hath deliuered their countrey out of mine hand, that the Lord should deliuer Ierusalem out of mine hand?

(Isa 36:21) Then they kept silence, and answered him not a worde: for the Kings commandement was, saying, Answere him not.

(Notes Reference) But they (n) held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not.

(n) Not that they did not show by evident signs that they detested his blasphemy: or they had now rent their clothes, but they knew it was in vain to use long reasoning with this infidel, whose reign they would have so much more provoked.

(Isa 36:22) Then came Eliakim the sonne of Hilkiah the steward of the house, and Shebna the chanceller, and Ioah the sonne of Asaph the recorder, vnto Hezekiah with rent clothes, and tolde him the wordes of Rabshakeh.

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Passage 3: 1 Peter 2

(1Pe 2:1) Wherefore, laying aside all maliciousnes, and all guile, and dissimulation, and enuie, and all euill speaking,

(Notes Reference) Wherefore (1) laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

(1) Having laid for the foundation the Spirit of God effectually working by the word, and having built on it three virtues which are the grounds of all Christian actions, that is, faith, hope, and charity: now he proceeds to a general exhortation the first part being that we flee all show of both secret and open malice.

(1Pe 2:2) As newe borne babes desire that sincere milke of the woorde, that yee may growe thereby,

(Notes Reference) (2) As (a) newborn babes, desire the sincere milk of the word, that ye may grow thereby:

(2) The second is, that being newly begotten and born of the new seed of the incorrupt word, drinking and sucking greedily the same word as milk, we should grow more and more in that spiritual life. And he calls it, sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.

(a) As it becomes new men.

(1Pe 2:3) Because yee haue tasted that the Lord is bountifull.

(Notes Reference) (3) If so be ye have tasted that the Lord [is] gracious.

(3) He commends that spiritual nourishment for the sweetness and profit of it.

(1Pe 2:4) To whome comming as vnto a liuing stone disallowed of men, but chosen of God and precious,

(Notes Reference) (4) To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious,

(4) He advances the same exhortation, but uses another kind of borrowed speech, alluding to the temple. Therefore he says, that the company of the faithful is as a certain holy and spiritual building, built of the living stones, the foundation of which is Christ, as a living stone sustaining all that are joined to him with his living power and knitting them together with himself, although this great treasure is neglected by men.

(1Pe 2:5) Yee also as liuely stones, bee made a spirituall house, an holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ.

(Notes Reference) Ye also, as lively stones, are built up a spiritual house, (5) an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

(5) Continuing, he compares us now to priests, placed for this purpose in the spiritual temple, that we should serve him with a spiritual worship, that is, with holiness and righteousness: but as the temple, so is the priesthood built upon Christ, in who alone all our spiritual offerings are accepted.

(1Pe 2:6) Wherefore also it is conteyned in the Scripture, Beholde, I put in Sion a chiefe corner stone, elect and precious: and hee that beleeueth therein, shall not be ashamed.

(Notes Reference) (6) Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

(6) He proves it by the testimony of the prophet Isaiah.

(1Pe 2:7) Vnto you therefore which beleeue, it is precious: but vnto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

(Notes Reference) (7) Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

(7) By setting the most blessed condition of the believers and triumphs over the other: and also prevents an offence which arises here, that none do more resist this doctrine of the gospel, than they who are chiefest among the people of God. In the time that Peter wrote these things, they were the priests, elders and scribes. Therefore he answers first of all, that there is no reason why any man should be astonished by their stubbornness, as though it were a strange matter, seeing as we have been foretold so long before, that it should so come to pass: and moreover, that it pleased God to create and make certain for this same purpose, that the Son of God might be glorified in their just condemnation. Thirdly, that the glory of Christ is hereby set forth greatly, whereas nonetheless Christ remains the sure head of his Church, and they that are offended by him, cast down and overthrow themselves, and not Christ. Fourthly, although they are created for this end and purpose, yet their fall and destruction is not to be attributed to God, but to their own obstinate stubbornness, which comes between God's decree, and the execution of it, or their condemnation, and is the true and proper cause of their destruction.

(1Pe 2:8) And a stone to stumble at, and a rocke of offence, euen to them which stumble at the woorde, being disobedient, vnto the which thing they were euen ordeined.

(1Pe 2:9) But yee are a chosen generation, a royall Priesthoode, an holy nation, a people set at libertie, that yee shoulde shewe foorth the vertues of him that hath called you out of darkenesse into his marueilous light,

(Notes Reference) (8) But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

(8) On the other hand, he describes the singular excellency of the elect, and also lest any man should doubt whether he is chosen or not, the apostle calls us back to the effectual calling, that is, to the voice of the gospel sounding both in our ears and minds by the outward preaching and ordinances, by which we may certainly understand that everlasting decree of our salvation (which otherwise is most secret and hidden) and that through the only mercy of God who freely chooses and calls us. Therefore only this remains, faith, that by all means possible we set forth the great goodness of the most mighty God.

(1Pe 2:10) Which in time past were not a people, yet are nowe the people of God: which in time past were not vnder mercie, but nowe haue obteined mercie.

(1Pe 2:11) Dearely beloued, I beseeche you, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule,

(Notes Reference) (9) Dearly beloved, (10) I beseech [you] as strangers and pilgrims, (11) abstain from fleshly lusts, (12) which war against the soul;

(9) He returns to that general exhortation.

(10) A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.

(11) Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.

(12) The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.

(1Pe 2:12) And haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good woorkes which they shall see, glorifie God in the day of visitation.

(Notes Reference) (13) Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they (14) may by [your] good works, which they shall behold, glorify God in the day of (b) visitation.

(13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.

(14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.

(b) When God shall have mercy on them.

(1Pe 2:13) Therefore submit your selues vnto all maner ordinance of man for the Lordes sake, whether it be vnto the King, as vnto the superiour,

(Notes Reference) (15) Submit yourselves to (c) every ordinance of man (16) for the Lord's sake: (17) whether it be to the king, as supreme;

(15) That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

(1Pe 2:14) Or vnto gouernours, as vnto them that are sent of him, for the punishment of euill doers, and for the praise of them that doe well.

(Notes Reference) Or unto governors, as unto them that are sent by him (18) for the punishment of evildoers, and for the praise of them that do well.

(18) The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.

(1Pe 2:15) For so is the will of God, that by well doing ye may put to silence the ignorance of the foolish men,

(Notes Reference) (19) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

(19) He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.

(1Pe 2:16) As free, and not as hauing the libertie for a cloke of maliciousnesse, but as the seruauntes of God.

(1Pe 2:17) Honour all men: loue brotherly fellowship: feare God: honour the King.

(Notes Reference) (20) (d) Honour all [men]. Love the (e) brotherhood. Fear God. Honour the king.

(20) He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.

(d) Be charitable and dutiful towards all men.

(e) The assembly and fellowship of the brethren. (Zec 11:14)

(1Pe 2:18) Seruaunts, be subiect to your masters with all feare, not onely to the good and courteous, but also to the froward.

(Notes Reference) (21) Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.

(21) He goes to the duty of servants towards their masters, which he describes with these bounds, that servants submit themselves willingly and not by force, not only to the good and courteous, but also to the perverse and severe matters.

(1Pe 2:19) For this is thanke worthie, if a man for conscience toward God endure griefe, suffering wrongfully.

(Notes Reference) (22) For this [is] thankworthy, if a man for (f) conscience toward God endure grief, suffering wrongfully.

(22) The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.

(f) Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.

(1Pe 2:20) For what praise is it, if when ye be buffeted for your faultes, yee take it paciently? but and if when ye doe well, ye suffer wrong and take it paciently, this is acceptable to God.

(1Pe 2:21) For hereunto ye are called: for Christ also suffred for you, leauing you an ensample that ye should follow his steppes.

(Notes Reference) (23) For even hereunto were ye called: because Christ also suffered for us, leaving us an (g) example, that ye should follow his steps:

(23) He alleviates the grievousness of servanthood, while he shows plainly that Christ died also for servants, that they should bear so much more patiently this inequality between men who are of the same nature: moreover setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.

(g) A metaphor of speech taken from painters and schoolmasters.

(1Pe 2:22) Who did no sinne, neither was there guile found in his mouth.

(1Pe 2:23) Who when hee was reuiled, reuiled not againe: when hee suffered, hee threatned not, but comitted it to him that iudgeth righteously.

(Notes Reference) Who, when he was reviled, reviled not again; when he suffered, he threatened not; but (24) committed [himself] to him (25) that judgeth righteously:

(24) He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.

(25) He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.

(1Pe 2:24) Who his owne selfe bare our sinnes in his body on the tree, that we being dead to sinne, should liue in righteousnesse: by whose stripes ye were healed.

(Notes Reference) (26) Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

(26) He calls the servants back from considering the injuries which they are constrained to bear, to think instead on the greatness and the end of the benefit received from Christ.

(1Pe 2:25) For ye were as sheepe going astray: but are nowe returned vnto the shepheard and Bishop of your soules.