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Passage 1: Joshua 3-4

(Jos 3:1) Then Ioshua rose very earely, and they remoued from Shittim, and came to Iorden, he, and all the children of Israel, and lodged there, before they went ouer.

(Notes Reference) And Joshua rose early in the morning; and they removed from Shittim, and came to (a) Jordan, he and all the children of Israel, and lodged there before they passed over.

(a) Which according to the Hebrews was in March, about 40 days after Moses' death.

(Jos 3:2) And after three dayes the officers went throughout the hoste,

(Notes Reference) And it came to pass after (b) three days, that the officers went through the host;

(b) Which was given to prepare food (Jos 1:11).

(Jos 3:3) And commanded the people, saying, When ye see the Arke of the couenat of the Lord your God, and the Priestes of the Leuites bearing it, ye shall depart from your place, and goe after it.

(Jos 3:4) Yet there shalbe a space betweene you and it, about two thousande cubites by measure: ye shall not come neere vnto it, that ye may knowe the way, by the which ye shall goe: for ye haue not gone this way in times past.

(Jos 3:5) (Nowe Ioshua had saide vnto the people, Sanctifie your selues: for to morowe the Lord will doe wonders among you)

(Jos 3:6) Also Ioshua spake vnto the Priestes, saying, Take vp the Arke of the couenant, and goe ouer before the people: so they tooke vp the Arke of the couenant, and went before the people.

(Jos 3:7) Then the Lord saide vnto Ioshua, This day will I begin to magnifie thee in the sight of all Israel, which shall knowe, that as I was with Moses, so will I be with thee.

(Jos 3:8) Thou shalt therefore command the Priests that beare the Arke of the Couenant, saying, When ye are come to the brinke of the waters of Iorden, ye shall stande still in Iorden.

(Notes Reference) And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the water of Jordan, ye shall stand still (c) in Jordan.

(c) Even in the channel where the stream had run, (Jos 3:17)

(Jos 3:9) Then Ioshua said vnto the children of Israel, Come hither, and heare the wordes of the Lord your God.

(Jos 3:10) And Ioshua said, Hereby ye shall know that the liuing God is among you, and that he will certainely cast out before you the Canaanites, and the Hittites, and the Hiuites, and the Perizzites, and the Girgashites, and the Amorites, and the Iebusites.

(Notes Reference) And Joshua said, (d) Hereby ye shall know that the living God [is] among you, and [that] he will without fail drive out from before you the Canaanites, and the Hittites, and the Hivites, and the Perizzites, and the Girgashites, and the Amorites, and the Jebusites.

(d) By this miracle in dividing the water.

(Jos 3:11) Beholde, the Arke of the couenant of the Lord of all the worlde passeth before you into Iorden.

(Jos 3:12) Nowe therefore take from among you twelue men out of the tribes of Israel, out of euery tribe a man.

(Notes Reference) Now therefore take you (e) twelve men out of the tribes of Israel, out of every tribe a man.

(e) Who would set up twelve stones in remembrance of the benefit.

(Jos 3:13) And assoone as the soles of the feete of the Priestes (that beare the Arke of the Lord God the Lord of all the worlde) shall stay in the waters of Iorden, the waters of Iorden shall be cut off: for the waters that come from aboue, shall stande still vpon an heape.

(Jos 3:14) Then when the people were departed from their tentes to goe ouer Iorden, the Priestes bearing the Arke of the Couenant, went before people.

(Jos 3:15) And as they that bare the Arke came vnto Iorden, and the feete of the Priestes that bare the Arke were dipped in the brinke of the water, (for Iorden vseth to fill all his bankes all the time of haruest)

(Notes Reference) And as they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brim of the water, (for Jordan overfloweth all his (f) banks all the time of harvest,)

(f) Because the river was accustomed at this time to be full, the miracle is so much greater.

(Jos 3:16) Then the waters that came downe from aboue, stayed and rose vpon an heape and departed farre from the citie of Adam, that was beside Zaretan: but the waters that came downe towarde the Sea of the wildernes, euen the salt Sea, failed, and were cut off: so the people went right ouer against Iericho.

(Jos 3:17) But the Priestes that bare the Arke of the couenant of the Lord, stoode drie within Iorden readie prepared, and all the Israelites went ouer dry, vntill all the people were gone cleane ouer through Iorden.

(Notes Reference) And the priests that bare the ark of the covenant of the LORD stood (g) firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan.

(g) Either tarrying till the people were past, or as some read, sure, as though they had been on dry land.

(Jos 4:1) And when all the people were wholy gone ouer Iorden, (after the Lord had spoken vnto Ioshua, saying,

(Jos 4:2) Take you twelue me out of the people, out of euery tribe a man,

(Jos 4:3) And command you them, saying, Take you hence out of the middes of Iorden, out of the place where the Priestes stoode in a readinesse, twelue stones, which ye shall take away with you, and leaue them in the lodging where you shall lodge this night)

(Notes Reference) And command ye them, saying, Take you hence out of the midst of Jordan, out of the place where the priests' feet stood (a) firm, twelve stones, and ye shall carry them over with you, and leave them in the (b) lodging place, where ye shall lodge this night.

(a) As in (Jos 3:17).

(b) Meaning, the place where they would camp.

(Jos 4:4) Then Ioshua called the twelue men, whome he had prepared of the children of Israel, out of euery tribe a man,

(Jos 4:5) And Ioshua said vnto them, Go ouer before the Arke of the Lord your God, euen through the middes of Iorden, and take vp euery man of you a stone vpon his shoulder according vnto the nomber of the tribes of the children of Israel,

(Jos 4:6) That this may bee a signe among you, that whe your children shall aske their fathers in time to come, saying, What meane you by these stones?

(Notes Reference) That this may be a sign among you, [that] when your (c) children ask [their fathers] in time to come, saying, What [mean] ye by these stones?

(c) God commands that not only we ourselves profit by this wonderful work, but that our posterity may know the cause of it, and glorify his Name.

(Jos 4:7) Then ye may answere them, That the waters of Iorden were cut off before the Arke of the couenant of the Lord: for when it passed through Iorden, the waters of Iorden were cut off: therefore these stones are a memoriall vnto the children of Israel for euer.

(Jos 4:8) Then ye children of Israel did euen so as Ioshua had commanded, and tooke vp twelue stones out of the mids of Iorden as ye Lord had said vnto Ioshua, according to the nomber of the tribes of the children of Israel, and caried them away with them vnto the lodging, and layd them down there.

(Jos 4:9) And Ioshua set vp twelue stones in the middes of Iorden, in the place where the feete of the Priests, which bare the Arke of the couenant stood, and there haue they continued vnto this day.

(Notes Reference) And Joshua set up (d) twelve stones in the midst of Jordan, in the place where the feet of the priests which bare the ark of the covenant stood: and they are there unto this day.

(d) Besides the twelve stones that were carried by the tribes and set up in Gilgal.

(Jos 4:10) So the Priests, which bare ye Arke, stoode in the middes of Iorden, vntill euery thing was finished that ye Lord had comanded Ioshua to say vnto the people, according to all that Moses charged Ioshua: then the people hasted and went ouer.

(Jos 4:11) When all the people were cleane passed ouer, the Arke of the Lord went ouer also, and the Priests before the people.

(Notes Reference) And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, (e) in the presence of the people.

(e) Meaning, in the presence or sight of the people.

(Jos 4:12) And the sonnes of Reuben, and the sonnes of Gad, and halfe the tribe of Manasseh went ouer before the children of Israel armed, as Moses had charged them.

(Jos 4:13) Euen fourty thousand prepared for warre, went before the Lord vnto battel, into ye plaine of Iericho.

(Notes Reference) About forty thousand prepared for war passed over before the (f) LORD unto battle, to the plains of Jericho.

(f) That is, before the Ark.

(Jos 4:14) That day the Lord magnified Ioshua in the sight of all Israel, and they feared him, as they feared Moses all dayes of his life.

(Jos 4:15) And the Lord spake vnto Ioshua, saying,

(Jos 4:16) Commande the Priests that beare ye Arke of the testimonie, to come vp out of Iorden.

(Notes Reference) Command the priests that bear the (g) ark of the testimony, that they come up out of Jordan.

(g) Because the ark testified God's presence, and the tables of the Law contained in it signified God's will toward his people.

(Jos 4:17) Ioshua therefore commanded the Priests, saying, Come ye vp out of Iorden.

(Jos 4:18) And when the Priests that bare the Arke of the couenant of ye Lord were come vp out of the middes of Iorden, and assoone as the soles of the Priests feete were set on the dry land, the waters of Iorde returned vnto their place, and flowed ouer all the bankes thereof, as they did before.

(Jos 4:19) So the people came vp out of Iorden the tenth day of the first moneth, and pitched in Gilgal, in the Eastside of Iericho.

(Notes Reference) And the people came up out of Jordan on the tenth [day] of the (h) first month, and encamped in Gilgal, in the east border of Jericho.

(h) Called Abib or Nisan, containing part of March and part of April.

(Jos 4:20) Also the twelue stones, which they tooke out of Iorden, did Ioshua pitch in Gilgal.

(Jos 4:21) And he spake vnto ye childre of Israel, saying, When your children shall aske their fathers in time to come, and say, What meane these stones?

(Jos 4:22) Then ye shall shew your children, and say, Israel came ouer this Iorden on dry land:

(Jos 4:23) For the Lord your God dryed vp ye waters of Iorden before you, vntill ye were gone ouer, as the Lord your God did the red Sea, which hee dryed vp before vs, till we were gone ouer,

(Jos 4:24) That all the people of the worlde may know that the hand of the Lord is mightie, that ye might feare the Lord your God continually.

(Notes Reference) That all the people of the (i) earth might know the hand of the LORD, that it [is] mighty: that ye might fear the LORD your God for ever.

(i) God's benefits serve as a further condemnation to the wicked, and stir up his own to reverence and obey him.

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Passage 2: Isaiah 9

(Isa 9:1) Yet the darkenesse shall not be according to the affliction that it had when at the first hee touched lightly the land of Zebulun and the land of Naphtali, nor afteward when he was more grieuous by the way of the sea beyond Iorden in Galile of the Gentiles.

(Notes Reference) Nevertheless (a) the dimness [shall] not [be] such as [was] in her distress, (b) when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict [her by] the way of the sea, beyond Jordan, in Galilee of (c) the nations.

(a) He comforts the Church again after these great threatenings promising to restore them to great glory in Messiah.

(b) With which Israel was punished, first by Tiglath-pilesar, which was a light scourge in respect to that which they suffered afterward by Shalmaneser, who carried the Israelites away captive.

(c) While the Jews and Gentiles dwelt together by reason of those twenty cites, which Solomon gave to Hiram.

(Isa 9:2) The people that walked in darkenes haue seene a great light: they that dwelled in the land of the shadowe of death, vpon them hath the light shined.

(Notes Reference) The people that (d) walked in darkness have seen a great (e) light: they that dwell in the land of the shadow of death, upon them hath the (f) light shined.

(d) Which were in captivity in Babylon and the prophets speaks of that thing which would come to pass 60 years later as though it were now done.

(e) Meaning, the comfort of their deliverance.

(f) This captivity and deliverance were figures of our captivity by sin and of our deliverance by Christ through the preaching of the Gospel, (Mat 4:15-16).

(Isa 9:3) Thou hast multiplied the nation, and not increased their ioye: they haue reioyced before thee according to the ioye in haruest, and as men reioyce when they deuide a spoyle.

(Notes Reference) Thou hast (g) multiplied the nation, [and] increased the joy: they rejoice before thee according to the joy in harvest, [and] as [men] rejoice when they divide the spoil.

(g) Their number was greater when they went into captivity then when they returned but their joy was greater at their return, (Hag 2:9).

(Isa 9:4) For the yoke of their burthen, and the staffe of their shoulder and the rod of their oppressour hast thou broken as in the day of Midian.

(Notes Reference) For thou hast broken the (h) yoke of his burden, and the staff of his shoulder, the rod of his oppressor, as in the day of Midian.

(h) You gave them perfect joy by delivering them, and by destroying the tyrants, that had kept them in cruel bondage, as you delivered them by Gideon from the Midianites, (Jdg 7:21).

(Isa 9:5) Surely euery battell of the warriour is with noyse, and with tumbling of garments in blood: but this shall be with burning and deuouring of fire.

(Notes Reference) For every battle of the warrior [is] with confused noise, and garments rolled in blood; but [this] shall be (i) with burning [and] fuel of fire.

(i) He speaks of the deliverance of his Church, which he has delivered miraculously from his enemies, but especially by the coming of Christ of whom he prophecies in the next verse.

(Isa 9:6) For vnto vs a childe is borne, and vnto vs a Sonne is giuen: and the gouernement is vpon his shoulder, and he shall call his name Wonderfull, Counseller, The mightie God, The euerlasting Father, The prince of peace,

(Notes Reference) For to us a child is born, to us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting (k) Father, The Prince of Peace.

(k) The author of eternity, and by whom the Church and every member of it will be preserved forever, and have immortal life.

(Isa 9:7) The increase of his gouernement and peace shall haue none end: he shall sit vpon the throne of Dauid, and vpon his kingdome, to order it, and to stablish it with iudgement and with iustice, from hencefoorth, euen for euer: the zeale of the Lord of hostes will performe this.

(Notes Reference) Of the increase of [his] government and peace [there shall be] no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever. (l) The zeal of the LORD of hosts will perform this.

(l) His singular love and care for his elect.

(Isa 9:8) The Lord hath sent a worde into Iaakob, and it hath lighted vpon Israel.

(Notes Reference) The Lord sent a word into Jacob, and it hath lighted upon (m) Israel.

(m) This is another prophecy against them of Samaria who were mockers and contemners of God's promises and menaces.

(Isa 9:9) And all the people shall knowe, euen Ephraim, and the inhabitant of Samaria, that say in the pride and presumption of the heart,

(Isa 9:10) The brickes are fallen, but we will build it with hewen stones: the wilde figge trees are cut downe, but we will change them into ceders.

(Notes Reference) The (n) bricks have fallen down, but we will build with hewn stones: the sycamores are cut down, but we will change [them into] cedars.

(n) We were but weak, when the enemy overcame us, but we will make ourselves so strong, that we will neither care for our enemies, nor fear God's threatenings.

(Isa 9:11) Neuerthelesse the Lord will raise vp the aduersaries of Rezin against him, and ioyne his enemies together.

(Notes Reference) Therefore the LORD shall set up the adversaries of (o) Rezin against him, and join his enemies together;

(o) Rezin king of Syria, who was in league with Israel, was slain by the Assyrians, after whose death, Aram that is, the Syrians were against Israel, who on the other side were assailed by the Philistines.

(Isa 9:12) Aram before and the Philistims behinde, and they shall deuoure Israel with open mouth: yet for all this his wrath is not turned away, but his hand is stretched out still.

(Isa 9:13) For the people turneth not vnto him that smiteth them, neither doe they seeke the Lord of hostes.

(Isa 9:14) Therefore will the Lord cut off from Israel head and taile, branche and rush in one day.

(Isa 9:15) The ancient and the honorable man, he is the head: and the prophet that teacheth lies, he is the taile.

(Isa 9:16) For the leaders of the people cause them to erre: and they that are led by them are deuoured.

(Isa 9:17) Therefore shall the Lord haue no pleasure in their yong men, neither will he haue compassion of their fatherlesse and of their widowes: for euery one is an hypocrite and wicked, and euery mouth speaketh follie: yet for all this his wrath is not turned away, but his hand is stretched out stil.

(Isa 9:18) For wickednesse burneth as a fire: it deuoureth the briers and the thornes and will kindle in the thicke places of the forest: and they shall mount vp like the lifting vp of smoke.

(Notes Reference) For wickedness (p) burneth as the fire: it shall devour the briers and thorns, and shall kindle in the thickets of the forest, and they shall mount up [like] the rising of smoke.

(b) Wickedness as a bellows kindles the fire of God's wrath which consumes all his obstinate enemies.

(Isa 9:19) By the wrath of the Lord of hostes shall the land be darkened, and the people shall be as the meate of ye fire: no man shall spare his brother.

(Notes Reference) Through the wrath of the LORD of hosts is the land darkened, and the people shall be as the fuel of the fire: no man shall (q) spare his brother.

(q) Though there was no foreign enemy, yet they will destroy one another.

(Isa 9:20) And he shall snatch at the right hand, and be hungrie: and he shall eate on the left hand, and shall not be satisfied: euery one shall eate ye flesh of his owne arme.

(Notes Reference) And he shall snatch on the right hand, and be hungry; and he shall eat on the left hand, and they shall not be satisfied: they shall eat every man the (r) flesh of his own arm:

(r) Their greediness will be insatiable, so that one brother will eat up another, as though he should eat his own flesh.

(Isa 9:21) Manasseh, Ephraim: and Ephraim Manasseh, and they both shall be against Iudah yet for all this his wrath is not turned away, but his hand is stretched out still.

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Passage 3: 1 Thessalonians 5

(1Th 5:1) Bvt of the times and seasons, brethren, yee haue no neede that I write vnto you.

(Notes Reference) But (1) of the times and the (a) seasons, brethren, ye have no need that I write unto you.

(1) The day that God has appointed for this judgment we do not know. But this is sure, that it will come upon men when they are not expecting it.

(a) See (Act 1:7).

(1Th 5:2) For ye your selues knowe perfectly, that the day of the Lord shall come, euen as a thiefe in the night.

(1Th 5:3) For when they shall say, Peace, and safetie, then shall come vpon them sudden destruction, as the trauaile vpon a woman with childe, and they shall not escape,

(1Th 5:4) But ye, brethren, are not in darkenes, that that day shall come on you, as it were a thiefe.

(Notes Reference) (2) But ye, brethren, are not in darkness, that that day should overtake you as a thief.

(2) Returning to exhortations, he warns us who are enlightened with the knowledge of God, that it is our duty not to live securely in pleasures, lest we be suddenly taken in a dead sleep in pleasures. But contrary to this we are to have an eye to the Lord, and not allow ourselves to be oppressed with the cares of this world, for pleasures are fitting for the darkness of the night, and having an eye to the Lord is fitting for the light.

(1Th 5:5) Yee are all the children of light, and the children of the day: we are not of the night, neither of darkenesse.

(1Th 5:6) Therefore let vs not sleepe as do other, but let vs watch and be sober.

(1Th 5:7) For they that sleepe, sleepe in the night, and they that be drunken, are drunken in the night.

(1Th 5:8) But let vs which are of the day, be sober, putting on the brest plate of faith and loue, and of the hope of saluation for an helmet.

(Notes Reference) (3) But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

(3) We must fight with faith and hope, and therefore we should certainly not lie snoring.

(1Th 5:9) For God hath not appointed vs vnto wrath, but to obtaine saluation by the meanes of our Lord Iesus Christ,

(Notes Reference) (4) For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

(4) He urges us forward by setting a most certain hope of victory before us.

(1Th 5:10) Which died for vs, that whether we wake or sleepe, we should liue together with him.

(Notes Reference) (5) Who died for us, that, whether we wake or sleep, we should live together with him.

(5) The death of Christ is a pledge of our victory, for he died so that we might be partakers of his life of power, indeed even while we live here.

(1Th 5:11) Wherefore exhort one another, and edifie one another, euen as ye doe.

(Notes Reference) (6) Wherefore comfort yourselves together, and edify one another, even as also ye do.

(6) We must not only watch ourselves, but we are also bound to stir up, and to strengthen and encourage one another.

(1Th 5:12) Nowe we beseeche you, brethren, that ye acknowledge them, which labour among you, and are ouer you in the Lord, and admonish you,

(Notes Reference) (7) And we beseech you, brethren, to (b) know them which labour among you, and are over you in the (c) Lord, and admonish you;

(7) We must have consideration of those who are appointed to the ministry of the word, and the government of the church of God, and who do their duty.

(b) That you acknowledge and take them for such as they are, that is to say, men worthy to be greatly esteemed of among you.

(c) In those things which pertain to God's service: so is the ecclesiastical function distinguished from civil authority, and true shepherds from wolves.

(1Th 5:13) That yee haue them in singular loue for their workes sake. Bee at peace among your selues.

(Notes Reference) And to esteem them very highly in love for (d) their work's sake. (8) [And] be at peace among yourselves.

(d) So then, when this reason ceases, then must the honour cease. (8) The maintenance of mutual harmony, is to be especially guarded.

(1Th 5:14) We desire you, brethren, admonish them that are out of order: comfort ye feeble minded: beare with the weake: be pacient toward all men.

(Notes Reference) (9) Now we exhort you, brethren, warn them that are (e) unruly, comfort the feebleminded, support the weak, be patient toward all [men].

(9) We must have consideration of every man, and the remedy must be applied according to the disease.

(e) That keep not their rank or standing.

(1Th 5:15) See that none recompense euil for euil vnto any man: but euer follow that which is good, both toward your selues, and toward all men.

(Notes Reference) (10) See that none render evil for evil unto any [man]; but ever follow that which is good, both among yourselves, and to all [men].

(10) Charity ought not to be overcome by any injuries.

(1Th 5:16) Reioyce euermore.

(Notes Reference) (11) Rejoice evermore.

(11) A quiet and appeased mind is nourished with continual prayers, giving regard to the will of God.

(1Th 5:17) Pray continually.

(1Th 5:18) In all thinges giue thankes: for this is the will of God in Christ Iesus toward you.

(Notes Reference) In every thing give thanks: for this is the (f) will of God in Christ Jesus concerning you.

(f) An acceptable thing to God, and such as he approves well of.

(1Th 5:19) Quench not the Spirit.

(Notes Reference) (12) Quench not the Spirit.

(12) The sparks of the Spirit of God that are kindled in us, are nourished by daily hearing the word of God: but true doctrine must be diligently distinguished from false.

(1Th 5:20) Despise not prophecying.

(Notes Reference) Despise not (g) prophesyings.

(g) The explaining and interpreting of the word of God.

(1Th 5:21) Try all things, and keepe that which is good.

(1Th 5:22) Absteine from all appearance of euill.

(Notes Reference) (13) Abstain from all (h) appearance of evil.

(13) A general conclusion, that we waiting for the coming of Christ, do give ourselves to pureness in mind, will, and body, through the grace and strength of the Spirit of God.

(h) Whatever has but the very show of evil, abstain from it.

(1Th 5:23) Nowe the very God of peace sanctifie you throughout: and I pray God that your whole spirite and soule and body, may be kept blamelesse vnto the comming of our Lord Iesus Christ.

(Notes Reference) And the very God of peace (i) sanctify you wholly; and [I pray God] your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

(i) Separate you from the world, and make you holy to himself through his Spirit, in Christ, in whom alone you will attain to that true peace.

(1Th 5:24) Faithfull is hee which calleth you, which will also doe it.

(Notes Reference) (14) (k) Faithful [is] he that calleth you, who also will (l) do [it].

(14) The good will and power of God is a sure strengthening and encouragement against all difficulties, of which we have a sure witness in our calling.

(k) Always one, and ever like himself, who indeed performs whatever he promises. And an effectual calling is nothing else but a right declaring and true setting forth of God's will: and therefore the salvation of the elect, is safe and sure.

(l) Who will also make you perfect.

(1Th 5:25) Brethren, pray for vs.

(Notes Reference) (15) Brethren, pray for us.

(15) The last part of the epistle, in which with most authoritative charge he commends both himself and this epistle to them.

(1Th 5:26) Greete all the brethren with an holy kisse.

(1Th 5:27) I charge you in the Lord, that this Epistle be read vnto all the brethren the Saintes.

(1Th 5:28) The grace of our Lord Iesus Christ be with you, Amen. [The first Epistle vnto the Thessalonians written from Athens.]