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Passage 1: 2 Chronicles 16-17

(2Ch 16:1) In the sixe and thirtieth yeere of the reigne of Asa came Baasha king of Israel vp against Iudah, and built Ramah to let none passe out or goe in to Asa king of Iudah.

(Notes Reference) In the six and thirtieth year of the reign of Asa (a) Baasha king of Israel came up against Judah, and built (b) Ramah, to the intent that he might let none go out or come in to Asa king of Judah.

(a) Who reigned after Nadab the son of Jeroboam.

(b) He fortified it with walls and ditches: it was a city in Benjamin near Gibeon.

(2Ch 16:2) Then Asa brought out siluer and gold out of the treasures of the house of the Lord, and of the Kings house, and sent to Benhadad King of Aram that dwelt at Damascus, saying,

(2Ch 16:3) There is a couenant betweene me and thee, and betweene my father and thy father: behold, I haue sent thee siluer and golde: come, breake thy league with Baasha King of Israel that hee may depart from me.

(Notes Reference) [There is] a league between me and thee, as [there was] between my father and thy father: behold, I have sent thee silver and gold; go, (c) break thy league with Baasha king of Israel, that he may depart from me.

(c) He thought to repulse his adversary by an unlawful means, that is, by seeking help from infidels, as they who seek the help of Turks, thinking by it to make themselves stronger.

(2Ch 16:4) And Benhadad hearkened vnto King Asa, and sent the captaines of the armies which hee had, against the cities of Israel. And they smote Iion, and Dan, and Abel-maim, and all the store cities of Naphtali.

(2Ch 16:5) And when Baasha heard it, he left building of Ramah, and let his worke cease.

(2Ch 16:6) Then Asa the King tooke all Iudah, and caryed away the stones of Ramah and the tymber thereof, wherewith Baasha did builde, and he built therewith Geba and Mizpah.

(2Ch 16:7) And at that same time Hanani the Seer came to Asa King of Iudah, and saide vnto him, Because thou hast rested vpon the king of Aram, and not rested in the Lord thy God, therefore is the hoste of the King of Aram escaped out of thine hande.

(2Ch 16:8) The Ethiopians and the Lubims, were they not a great hoste with charets and horsemen, exceeding many? yet because thou diddest rest vpon the Lord, he deliuered them into thine had.

(2Ch 16:9) For the eyes of the Lord beholde all the earth to shewe him selfe strong with them that are of perfite heart towarde him: thou hast then done foolishly in this: therefore from henceforth thou shalt haue warres.

(2Ch 16:10) Then Asa was wroth with the Seer, and put him into a prison: for he was displeased with him, because of this thing. And Asa oppressed certaine of the people at the same time.

(Notes Reference) Then Asa was wroth with the seer, and put him in a prison house; for [he was] (d) in a rage with him because of this [thing]. And Asa oppressed [some] of the people the same time.

(d) Thus instead of turning to God in repentance, he disdained the admonition of the prophet, and punished him, as the wicked do when they are told of their faults.

(2Ch 16:11) And behold, the actes of Asa first and last, loe, they are written in the booke of the Kings of Iudah and Israel.

(2Ch 16:12) And Asa in the nine and thirtieth yeere of his reigne was diseased in his feete, and his disease was extreme: yet he sought not the Lord in his disease, but to the Phisicions.

(Notes Reference) And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease [was] (e) exceeding [great]: yet in his disease he sought not to the LORD, but to the (f) physicians.

(e) God plagued his rebellion and by this declared that it is nothing to begin well, unless we continue to the end, that is, zealous of God's glory and put our whole trust in him.

(f) He shows that it is useless to seek the physicians unless we first seek God to purge our sins, which are the chief cause of all our diseases, and later use the help of the physicians as a means by which God works.

(2Ch 16:13) So Asa slept with his fathers, and dyed in the one and fourtieth yeere of his reigne.

(2Ch 16:14) And they buryed him in one of his sepulchres, which he had made for him selfe in the citie of Dauid, and layed him in the bed, which they had filled with sweete odours and diuers kindes of spices made by the arte of the apoticarie: and they burnt odours for him with an exceeding great fire.

(2Ch 17:1) And Iehosphat his sonne reigned in his steade, and preuailed against Israel.

(2Ch 17:2) And he put garisons in all the strong cities of Iudah, and set bandes in the lande of Iudah and in the cities of Ephraim, which Asa his father had taken.

(2Ch 17:3) And the Lord was with Iehoshaphat, because he walked in the first wayes of his father Dauid, and sought not Baalim,

(Notes Reference) And the LORD was with Jehoshaphat, because he walked in the (a) first ways of his father David, and sought not unto (b) Baalim;

(a) That is, his virtues meaning before he had committed with Bathsheba, and against Uriah.

(b) Did not seek help from strange Gods.

(2Ch 17:4) But sought the Lord God of his father, and walked in his commandements, and not after the trade of Israel.

(2Ch 17:5) Therefore the Lord stablished the kingdome in his hande, and all Iudah brought presents to Iehoshaphat, so that he had of riches and honour in abundance.

(2Ch 17:6) And he lift vp his heart vnto the wayes of the Lord, and he tooke away moreouer the hie places and the groues out of Iudah.

(Notes Reference) And his heart was (c) lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.

(c) He gave himself wholly to serve the Lord.

(2Ch 17:7) And in the thirde yere of his reigne he sent his princes, Ben-hail, and Obadiah, and Zechariah, and Nethaneel, and Michaiah, that they should teach in the cities of Iudah,

(Notes Reference) Also in the third year of his reign he sent to his princes, [even] to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to (d) teach in the cities of Judah.

(d) He knew it was in vain to profess religion, unless such were appointed who could instruct the people in the same, and had authority to put away all idolatry.

(2Ch 17:8) And with them Leuites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Iehonathan, and Adoniiah, and Tobiiah, and Tob-adoniiah, Leuites, and with the Elishama and Iehoram Priestes.

(2Ch 17:9) And they taught in Iudah, and had the booke of the Lawe of the Lord with them, and went about throughout all the cities of Iudah, and taught the people.

(2Ch 17:10) And the feare of the Lord fell vpon all the kingdomes of ye lands that were round about Iudah, and they fought not against Iehoshaphat.

(Notes Reference) And the fear of the LORD fell upon all the kingdoms of the lands that [were] round about Judah, so that they (e) made no war against Jehoshaphat.

(e) Thus God prospers all who with a pure heart seek his glory, and keeps their enemies in fear, so that they are not able to execute their rage against them.

(2Ch 17:11) Also some of the Philistims brought Iehoshaphat giftes and tribute siluer, and the Arabians brought him flockes, seuen thousande and seuen hundreth rammes, and seuen thousande and seuen hundreth hee goates.

(2Ch 17:12) So Iehoshaphat prospered and grewe vp on hie: and he built in Iudah palaces and cities of store.

(2Ch 17:13) And he had great workes in the cities of Iudah, and men of warre, and valiant men in Ierusalem.

(2Ch 17:14) And these are the nombers of them after the house of their fathers, In Iudah were captaines of thousands, Adnah the captaine, and with him of valiant men three hundreth thousande.

(2Ch 17:15) And at his hande Iehohanan a captaine, and with him two hundreth and fourescore thousande.

(2Ch 17:16) And at his hande Amasiah the sonne of Zichri, which willingly offered him selfe vnto the Lord, and with him two hundreth thousand valiant men.

(Notes Reference) And next him [was] Amasiah the son of Zichri, (f) who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour.

(f) Meaning, who was a Nazarite.

(2Ch 17:17) And of Beniamin, Eliada a valiant man, and with him armed men with bowe and shielde two hundreth thousand.

(2Ch 17:18) And at his hand Iehozabad, and with him an hundreth and fourescore thousand armed to the warre.

(2Ch 17:19) These waited on the King, besides those which the King put in the strong cities thoroughout all Iudah.

(Notes Reference) These (g) waited on the king, beside [those] whom the king put in the fenced cities throughout all Judah.

(g) That is, they were at his ordinary guard.

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Passage 2: Ezekiel 48

(Eze 48:1) Now these are the names of the tribes. From the North side, to the coast towarde Hethlon, as one goeth to Hamath, Hazar, Enan, and the border of Damascus Northwarde the coast of Hamath, euen from the East side to the West shall be a portion for Dan.

(Notes Reference) Now these [are] the names of the (a) tribes. From the north end to the border of the way of Hethlon, as one goeth to Hamath, Hazarenan, the border of Damascus northward, to the border of Hamath; for these are his sides east [and] west; a [portion for] Dan.

(a) The tribes after they entered into the land under Joshua divided the land somewhat otherwise then is here set forth by this vision.

(Eze 48:2) And by the border of Dan from the East side vnto the West side, a portion for Asher.

(Eze 48:3) And by the border of Asher from the East parte euen vnto the West parte a portion for Naphtali.

(Eze 48:4) And by the border of Naphtali from the East quarter vnto the West side, a portion for Manasseh.

(Eze 48:5) And by the border of Manasseh from the East side vnto the West side a portion for Ephraim.

(Eze 48:6) And by the border of Ephraim, from the East part euen vnto the West part, a portion for Reuben.

(Eze 48:7) And by the border of Reuben, from the East quarter vnto the West quarter, a portion for Iudah.

(Eze 48:8) And by the border of Iudah from the East part vnto the West part shall be the offering which they shall offer of fiue and twentie thousande reedes broade, and of length as one of the other parts, from the East side vnto the Westside, and the Sanctuarie shalbe in the middes of it.

(Notes Reference) And by the border of Judah, from the east side to the west side, (b) shall be the offering which ye shall offer of five and twenty thousand [reeds in] breadth, and [in] length as one of the [other] parts, from the east side to the west side: and the sanctuary shall be in the midst of it.

(b) That is, the portion of the ground which they will separate and appoint to the Lord which will be divided into three parts for the priests for the prince and for the city.

(Eze 48:9) The oblation that ye shall offer vnto the Lord, shalbe of fiue and twentie thousande long, and of ten thousand the breadth.

(Eze 48:10) And for them, euen for the Priestes shalbe this holy oblation, towarde the North fiue and twentie thousande long, and towarde the West, ten thousande broade, and towarde the East ten thousand broad, and towarde the South fiue and twentie thousand long, and the Sanctuarie of the Lord shalbe in the middes thereof.

(Eze 48:11) It shalbe for the Priestes that are sanctified of the sonnes of Zadok, which haue kept my charge, which went not astray when the children of Israel went astray, as the Leuites went astray.

(Eze 48:12) Therefore this oblation of the land that is offred, shalbe theirs, as a thing most holy by the border of the Leuites.

(Eze 48:13) And ouer against the border of the Priests the Leuites shall haue fiue and twentie thousande long, and ten thousande broade: all the length shalbe fiue and twentie thousand, and the breadth ten thousande.

(Eze 48:14) And they shall not sel of it, neither change it, nor abalienate the first fruites of the land: for it is holy vnto the Lord.

(Eze 48:15) And the fiue thousand that are left in the breadth ouer against the fiue and twentie thousande, shall be a prophane place for the citie, for housing, and for suburbes, and the citie shalbe in the middes thereof.

(Eze 48:16) And these shall be the measures thereof, the North part fiue hundreth and foure thousand, and the South parte fiue hundreth and foure thousande, and the East parte fiue hundreth and foure thousande, and the West parte fiue hundreth and foure thousande.

(Notes Reference) And these [shall be] the measures of it; the north side

(c) four thousand and five hundred, and the south side four thousand and five hundred, and on the east side four thousand and five hundred, and the west side four thousand and five hundred.

(c) Meaning that it would be square.

(Eze 48:17) And the suburbes of the citie shall be toward the North two hundreth and fiftie, and towarde the South two hundreth and fiftie, and towarde the East two hundreth and fiftie, and towarde the West two hundreth and fiftie.

(Eze 48:18) And the residue in length ouer against the oblation of the holy portion shalbe ten thousand Eastwarde, and ten thousand Westwarde: and it shalbe ouer against the oblation of the holy portion, and the encrease thereof shall be for foode vnto them that serue in the citie.

(Eze 48:19) And they that serue in the citie, shalbe of all the tribes of Israel that shall serue therein.

(Eze 48:20) All the oblation shalbe fiue and twentie thousand with fiue and twentie thousand: you shall offer this oblation foure square for the Sanctuarie, and for the possession of the citie.

(Notes Reference) All the oblation [shall be] five and twenty thousand by (d) five and twenty thousand: ye shall offer the holy oblation foursquare, with the possession of the city.

(d) Every way it will be five and twenty thousand.

(Eze 48:21) And the residue shalbe for the prince on the one side and on the other of the oblation of the Sanctuarie, and of the possession of the citie, ouer against the fiue and twentie thousand of the oblation toward the East border, and Westward ouer against the fiue and twentie thousande towarde the West border, ouer against shalbe for the portion of the prince: this shall be the holy oblation, and the house of the Sanctuarie shalbe in the middes thereof.

(Eze 48:22) Moreouer, from the possession of the Leuites, and from the possession of the citie, that which is in the middes shall be the princes: betweene the border of Iudah, and betweene the border of Beniamin shall be the princes.

(Notes Reference) Moreover from the possession of the Levites, and from the possession of the city, [being] in the midst [of that] which is the prince's, between the border (e) of Judah and the border of Benjamin, shall be for the prince.

(e) So that Judah was on the north side of the princes and Levites portions and Benjamin on the south side.

(Eze 48:23) And the rest of the tribes shalbe thus: from the East parte vnto the West parte Beniamin shalbe a portion.

(Eze 48:24) And by the border of Beniamin, from the East side vnto the West side Simeon a portion.

(Eze 48:25) And by the border of Simeon from the East part vnto the West part, Isshachar a portion.

(Eze 48:26) And by the border of Isshachar, from the East side vnto the West, Zebulun a portion.

(Eze 48:27) And by the border of Zebulun from the East parte vnto the West part, Gad a portion.

(Eze 48:28) And by the border of Gad at the South side, towarde Temath, the border shall be euen from Tamar vnto the waters of Meribath in Kadesh, and to the riuer, that runneth into the maine sea.

(Notes Reference) And by the border of Gad, at the south side southward, the (f) border shall be even from (g) Tamar [to] the waters of strife [in] Kadesh, [and] to the (h) river toward the great sea.

(f) Which is here taken for Idumea.

(g) Which was Jericho the city of palm trees.

(h) Meaning, the Nile that runs into the sea called the Mediterranean.

(Eze 48:29) This is the lande, which ye shall distribute vnto the tribes of Israel for inheritance, and these are their portions, saith the Lord God.

(Eze 48:30) And these are the boundes of the citie, on the North side fiue hundreth, and foure thousande measures.

(Eze 48:31) And the gates of the citie shalbe after the names of the tribes of Israel, the gates Northwarde, one gate of Reuben, one gate of Iudah, and one gate of Leui.

(Eze 48:32) And at the East side fiue hundreth and foure thousande, and three gates, and one gate of Ioseph, one gate of Beiamin, and one gate of Dan.

(Eze 48:33) And at the South side, fiue hundreth and foure thousande measures, and three portes, one gate of Simeon, one gate of Isshachar, and one gate of Zebulun.

(Eze 48:34) At the West side, fiue hundreth and foure thousand, with their three gates, one gate of Gad, one gate of Asher, and one gate of Naphtali.

(Eze 48:35) It was rounde about eighteene thousande measures, and the name of the citie from that day shalbe, The Lord is there.

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Passage 3: John 17-18

(Joh 17:1) These things spake Iesus, and lift vp his eyes to heauen, and saide, Father, that houre is come: glorifie thy Sonne, that thy Sonne also may glorifie thee,

(Notes Reference) These (1) words spake Jesus, and lifted up his eyes to heaven, and said, (2) Father, the hour is come; glorify thy Son, that thy Son also may glorify thee:

(1) Jesus Christ, the everlasting high Priest, being ready to immediately offer himself up, by solemn prayers consecrates himself to God the Father as a sacrifice, and us together with himself. Therefore this prayer was from the beginning, is, and will be to the end of the world, the foundation and ground of the Church of God. (2) He first declares that as he came into the world so that the Father might show in him (being apprehended by faith) his glory in saving his elect, so he applied himself to that only: and therefore he desires from the Father that he would bless the work which he had finished.

(Joh 17:2) As thou hast giuen him power ouer all flesh, that he shoulde giue eternall life to all them that thou hast giuen him.

(Notes Reference) As thou hast given him power over (a) all flesh, that he should give eternal life to as many as thou hast given him.

(a) Over all men.

(Joh 17:3) And this is life eternall, that they knowe thee to be the onely very God, and whom thou hast sent, Iesus Christ.

(Notes Reference) And this is life eternal, that they might know thee the (b) only true God, and Jesus Christ, whom thou hast sent.

(b) He calls the Father the only true God in order to set him against all false gods, and to include himself and the Holy Spirit, for he immediately joins the knowledge of the Father and the knowledge of himself together, and according to his accustomed manner sets forth the whole Godhead in the person of the Father. So is the Father alone said to be King, immortal, wise, dwelling in light which no man can attain unto, and invisible; (Rom 16:27; 1Ti 1:17).

(Joh 17:4) I haue glorified thee on the earth: I haue finished the worke which thou gauest me to doe.

(Joh 17:5) And nowe glorifie me, thou Father, with thine owne selfe, with the glorie which I had with thee before the world was.

(Joh 17:6) I haue declared thy Name vnto the men which thou gauest me out of the world: thine they were, and thou gauest them me, and they haue kept thy worde.

(Notes Reference) (3) I have manifested thy name unto the men which thou gavest me out of the world: (c) thine they were, and thou (d) gavest them me; and they have kept thy word.

(3) First of all he prays for his disciples by whom he would have the rest of his disciples gathered together, and commends them unto the Father (having already rejected the whole company of the reprobate) because he received them from his Father into his custody, and because by embracing his doctrine, they will have so many and so mighty enemies, that there is no way for them to be in safety, except by his help.

(c) He shows by this the everlasting election and choice, which was hidden in the good will and pleasure of God, which is the groundwork of our salvation.

(d) He shows that the everlasting and hidden purpose of God is declared in Christ, by whom we are justified and sanctified, if we lay hold of him by faith, so that we may eventually come to the glory of the election.

(Joh 17:7) Nowe they knowe that all things whatsoeuer thou hast giuen me, are of thee.

(Joh 17:8) For I haue giuen vnto them the wordes which thou gauest me, and they haue receiued them, and haue knowen surely that I came out from thee, and haue beleeued that thou hast sent me.

(Joh 17:9) I pray for them: I pray not for the worlde, but for them which thou hast giuen me: for they are thine.

(Joh 17:10) And al mine are thine, and thine are mine, and I am glorified in them.

(Joh 17:11) And nowe am I no more in the world, but these are in the worlde, and I come to thee. Holy Father, keepe them in thy Name, euen them whome thou hast giuen mee, that they may bee one, as we are.

(Notes Reference) And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be (c) one, as we [are].

(c) He prays that his people may peaceably agree and be joined together in one, that as the Godhead is one, so they may be of one mind and one consent together.

(Joh 17:12) While I was with them in the worlde, I kept them in thy Name: those that thou gauest me, haue I kept, and none of them is lost, but the childe of perdition, that the Scripture might be fulfilled.

(Joh 17:13) And now come I to thee, and these things speake I in the worlde, that they might haue my ioy fulfilled in themselues.

(Joh 17:14) I haue giuen them thy word, and the world hath hated them, because they are not of the world, as I am not of the world.

(Joh 17:15) I pray not that thou shouldest take them out of the world, but that thou keepe them from euill.

(Notes Reference) (4) I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.

(4) He shows what type of deliverance he means: not that they should be in no danger, but that in being preserved from all they might prove by experience that the doctrine of salvation is true, which doctrine they received from his mouth to deliver to others.

(Joh 17:16) They are not of the worlde, as I am not of the world.

(Joh 17:17) Sanctifie them with thy trueth: thy word is trueth.

(Notes Reference) (f) Sanctify them through thy truth: thy word is truth.

(f) That is, make them holy: and that thing is said to be holy which is dedicated to God and belongs to him alone.

(Joh 17:18) As thou diddest send me into the world, so haue I sent them into the world.

(Notes Reference) (5) As thou hast sent me into the world, even so have I also sent them into the world.

(5) Moreover, he adds that the apostles have a calling common with him, and therefore that they must be held up by the very same virtue to give themselves up wholly to God, by which Christ, who was first, did consecrate himself to the Father.

(Joh 17:19) And for their sakes sanctifie I my selfe, that they also may bee sanctified through the trueth.

(Notes Reference) And for their sakes I sanctify myself, that they also might be sanctified through the (g) truth.

(g) The true and substantial sanctification of Christ is contrasted with the outward purifyings of the law.

(Joh 17:20) I praie not for these alone, but for them also which shall beleeue in mee, through their woorde,

(Notes Reference) (6) Neither pray I for these alone, but for them also which shall believe on me through their word;

(6) Secondly, he offers to God the Father all of his, that is, all those who will believe in him by the doctrine of the apostles: that as he cleaves unto the Father, receiving from him all fulness, so they being joined with him may receive life from him, and being loved together in him, may also with him eventually enjoy everlasting glory.

(Joh 17:21) That they all may bee one, as thou, O Father, art in me, and I in thee: euen that they may be also one in vs, that the worlde may beleeue that thou hast sent me.

(Joh 17:22) And the glory that thou gauest me, I haue giuen them, that they may be one, as we are one,

(Joh 17:23) I in them, and thou in mee, that they may be made perfect in one, and that the worlde may knowe that thou hast sent mee, and hast loued them, as thou hast loued me.

(Joh 17:24) Father, I will that they which thou hast giuen me, be with me euen where I am, that they may beholde that my glorie, which thou hast giuen mee: for thou louedst me before the foundation of the world.

(Joh 17:25) O righteous Father, the worlde also hath not knowen thee, but I haue knowen thee, and these haue knowen, that thou hast sent me.

(Joh 17:26) And I haue declared vnto the thy Name, and will declare it, that the loue wherewith thou hast loued me, may be in them, and I in them.

(Notes Reference) (7) And I have declared unto them thy name, and will declare [it]: that the love wherewith thou hast loved me may be in them, and I in them.

(7) He communicates the knowledge of the Father with his own little by little, which knowledge is most full in Christ the mediator, that they may in him be beloved by the Father, with the selfsame love with which he loves the Son.

(Joh 18:1) When Iesus had spoken these things, hee went foorth with his disciples ouer the brooke Cedron, where was a garden, into the which he entred, and his disciples.

(Notes Reference) When (1) Jesus had spoken these words, he went forth with his disciples over the brook Cedron, where was a garden, into the which he entered, and his disciples.

(1) Christ goes of his own accord into a garden, which his betrayer knew, to be taken, so that by his obedience he might take away the sin that entered into the world by one man's rebellion, and that in a garden.

(Joh 18:2) And Iudas which betraied him, knewe also the place: for Iesus oft times resorted thither with his disciples.

(Joh 18:3) Iudas then, after hee had receiued a band of men and officers of the high Priests, and of the Pharises, came thither with lanternes and torches, and weapons.

(Notes Reference) (2) Judas then, having received a band [of men] and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

(2) Christ who was innocent was taken as a wicked person, that we who are wicked might be let go as innocent.

(Joh 18:4) Then Iesus, knowing all things that shoulde come vnto him, went foorth and said vnto them, Whom seeke yee?

(Notes Reference) (3) Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?

(3) Christ's person (but not his power) was bound by his adversaries, but only when and how he desired.

(Joh 18:5) They answered him, Iesus of Nazareth. Iesus sayde vnto them, I am hee. Nowe Iudas also which betraied him, stoode with them.

(Joh 18:6) Assoone then as hee had saide vnto them, I am hee, they went away backewardes, and fell to the grounde.

(Joh 18:7) Then he asked them againe, Whome seeke yee? And they sayd, Iesus of Nazareth.

(Joh 18:8) Iesus answered, I said vnto you, that I am he: therefore if ye seeke me, let these go their way.

(Notes Reference) (4) Jesus answered, I have told you that I am [he]: if therefore ye seek me, let these go their way:

(4) Christ does not neglect the office of a good pastor, not even in his greatest danger.

(Joh 18:9) This was that the worde might be fulfilled which hee spake, Of them which thou gauest me, haue I lost none.

(Joh 18:10) Then Simon Peter hauing a sword, drewe it, and smote the hie Priests seruant, and cut off his right eare. Nowe the seruants name was Malchus.

(Notes Reference) (5) Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.

(5) We ought to contain our zeal for God within the bounds of our calling.

(Joh 18:11) Then sayde Iesus vnto Peter, Put vp thy sworde into the sheath: shall I not drinke of the cuppe which my Father hath giuen me?

(Joh 18:12) Then the bande and the captaine, and the officers of the Iewes tooke Iesus, and bound him,

(Joh 18:13) And led him away to Annas first (for he was father in lawe to Caiaphas, which was the hie Priest that same yeere)

(Notes Reference) (6) And led him away to Annas first; for he was father in law to Caiaphas, which was the high priest that same year.

(6) Christ is brought before an earthly high priest to be condemned for our blasphemies, that we might be acquitted by the everlasting high Priest himself.

(Joh 18:14) And Caiaphas was he, that gaue counsel to the Iewes, that it was expedient that one man should die for the people.

(Joh 18:15) Nowe Simon Peter folowed Iesus, and another disciple, and that disciple was knowen of the hie Priest: therefore he went in with Iesus into the hall of the hie Priest:

(Notes Reference) (7) And Simon Peter followed Jesus, and [so did] another disciple: that disciple was known unto the high priest, and went in with Jesus into the palace of the high priest.

(7) A graphic example of the fragility of men, even the best of them, when they are left to themselves.

(Joh 18:16) But Peter stood at the doore without. Then went out the other disciple which was knowen vnto the hie Priest, and spake to her that kept the doore, and brought in Peter.

(Joh 18:17) Then saide the maide that kept the doore, vnto Peter, Art not thou also one of this mans disciples? He sayd, I am not.

(Joh 18:18) And the seruants and officers stoode there, which had made a fire of coles: for it was colde, and they warmed themselues. And Peter also stood among them, and warmed himselfe.

(Joh 18:19) (The hie Priest then asked Iesus of his disciples, and of his doctrine.

(Notes Reference) (8) The high priest then asked Jesus of his disciples, and of his doctrine.

(8) Christ defends his cause, but only slightly, not that he would withdraw himself from death, but to show that he was condemned as someone who was innocent.

(Joh 18:20) Iesus answered him, I spake openly to the world: I euer taught in the Synagogue and in the Temple, whither the Iewes resort continually, and in secret haue I sayde nothing.

(Joh 18:21) Why askest thou mee? aske them which heard mee what I sayde vnto them: beholde, they knowe what I sayd.

(Joh 18:22) When he had spoken these thinges, one of the officers which stoode by, smote Iesus with his rod, saying, Answerest thou the hie Priest so?

(Joh 18:23) Iesus answered him, If I haue euill spoken, beare witnes of the euil: but if I haue well spoken, why smitest thou me?

(Joh 18:24) Nowe Annas had sent him bound vnto Caiaphas the hie Priest)

(Joh 18:25) And Simon Peter stoode and warmed himselfe, and they said vnto him, Art not thou also of his disciples? He denied it, and said, I am not.

(Notes Reference) (9) And Simon Peter stood and warmed himself. They said therefore unto him, Art not thou also [one] of his disciples? He denied [it], and said, I am not.

(9) After men have once fallen, they cannot only not lift themselves up by their own strength, but also they fall more and more into a worse condition, until they are raised up again by a new power from God.

(Joh 18:26) One of the seruaunts of the hie Priest, his cousin whose eare Peter smote off, saide, Did not I see thee in the garden with him?

(Joh 18:27) Peter then denied againe, and immediatly the cocke crewe.

(Joh 18:28) Then led they Iesus from Caiaphas into the common hall. Nowe it was morning, and they themselues went not into the common hall, least they should be defiled, but that they might eate the Passeouer.

(Notes Reference) (10) Then led they Jesus from (a) Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.

(10) The Son of God is brought before the judgment seat of an earthly and profane man, in whom there is found much less wickedness than in the rulers of the people of God. A graphic image of the wrath of God against sin, and in addition of his great mercy, and last of all of his most severe judgment against the stubborn condemners of his grace when it is offered unto them.

(a) From Caiaphas' house.

(Joh 18:29) Pilate then went out vnto them, and said, What accusation bring yee against this man?

(Joh 18:30) They answered, and saide vnto him, If hee were not an euill doer, we woulde not haue deliuered him vnto thee.

(Joh 18:31) Then sayde Pilate vnto them, Take yee him, and iudge him after your owne Lawe. Then the Iewes sayde vnto him, It is not lawfull for vs to put any man to death.

(Notes Reference) Then said Pilate unto them, Take ye him, and judge him according to your law. The Jews therefore said unto him, (b) It is not lawful for us to put any man to death:

(b) For judgments of life and death were taken from them forty years before the destruction of the temple.

(Joh 18:32) It was that the worde of Iesus might be fulfilled which he spake, signifying what death he should die.

(Notes Reference) That the saying of Jesus might be fulfilled, which he spake, (c) signifying what death he should die.

(c) For Christ had foretold that he would be crucified.

(Joh 18:33) So Pilate entred into the common hall againe, and called Iesus, and sayde vnto him, Art thou the king of the Iewes?

(Joh 18:34) Iesus answered him, Saiest thou that of thy selfe, or did other tell it thee of me?

(Joh 18:35) Pilate answered, Am I a Iewe? Thine owne nation, and the hie Priestes haue deliuered thee vnto me. What hast thou done?

(Joh 18:36) Iesus answered, My kingdome is not of this worlde: if my kingdome were of this worlde, my seruants would surely fight, that I should not be deliuered to the Iewes: but nowe is my kingdome not from hence.

(Notes Reference) (11) Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.

(11) Christ affirms his spiritual kingdom, but rejects a worldly one.

(Joh 18:37) Pilate then said vnto him, Art thou a King then? Iesus answered, Thou sayest that I am a King: for this cause am I borne, and for this cause came I into the world, that I should beare witnes vnto the trueth: euery one that is of the trueth, heareth my voyce.

(Joh 18:38) Pilate said vnto him, What is trueth? And when he had saide that, hee went out againe vnto the Iewes, and said vnto them, I finde in him no cause at all.

(Notes Reference) (12) Pilate saith unto him, (d) What is truth? And when he had said this, he went out again unto the Jews, and saith unto them, I find in him no fault [at all].

(12) It was required that Christ should be pronounced innocent, but nonetheless, in that he took upon himself our person, he was to be condemned as a most wicked man.

(d) He speaks this disdainfully and scoffingly, and not by way of asking a question.

(Joh 18:39) But you haue a custome, that I shoulde deliuer you one loose at the Passeouer: will yee then that I loose vnto you the King of ye Iewes?

(Joh 18:40) Then cried they all againe, saying, Not him, but Barabbas: nowe this Barabbas was a murtherer.

(Notes Reference) Then (e) cried they all again, saying, Not this man, but Barabbas. Now Barabbas was a robber.

(e) Literally, "made a great and foul voice".