Read Scripture In A Year: October 23

(2Ch 18:1) And Iehoshaphat had riches and honour in abundance, but he was ioyned in affinitie with Ahab.

(Notes Reference) Now Jehoshaphat had riches and honour in abundance, and joined (a) affinity with Ahab.

(a) For Joram Jehoshaphat's son married Ahab's daughter.

(2Ch 18:2) And after certaine yeeres he went downe to Ahab to Samaria: and Ahab slew sheepe and oxen for him in great nomber, and for the people that he had with him, and entised him to goe vp vnto Ramoth Gilead.

(Notes Reference) And after [certain] (b) years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that [he had] with him, and persuaded him to go up [with him] to (c) Ramothgilead.

(b) That is, the third year, (1Ki 22:2).

(2Ch 18:3) And Ahab King of Israel saide vnto Iehoshaphat King of Iudah, Wilt thou goe with mee to Ramoth Gilead? And hee answered him, I am as thou art, and my people as thy people, and wee will ioyne with thee in the warre.

(2Ch 18:4) And Iehoshaphat sayde vnto the King of Israel, Aske counsel, I pray thee, at the worde of the Lord this day.

(Notes Reference) And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the (d) word of the LORD to day.

(d) Hear the advise of some prophet to know whether it is God's will.

(2Ch 18:5) Therefore the King of Israel gathered of Prophets foure hundreth men, and sayde vnto them, Shall we goe to Ramoth Gilead to battel, or shall I cease? And they sayd, Go vp: for God shall deliuer it into the Kings hand.

(Notes Reference) Therefore the king of Israel gathered together of (e) prophets four hundred men, and said unto them, Shall we go to Ramothgilead to battle, or shall I forbear? And they said, Go up; for God will deliver [it] into the king's hand.

(e) Who were the prophets of Baal, signifying that the wicked esteem none but liars and such as will bear with their inordinate affections.

(2Ch 18:6) But Iehoshaphat sayde, Is there heere neuer a Prophet more of the Lord that wee might inquire of him?

(2Ch 18:7) And the King of Israel sayd vnto Iehoshaphat, There is yet one man, by whome wee may aske counsell of the Lord, but I hate him: for he doeth not prophesie good vnto me, but alway euil: it is Michaiah the sonne of Imla. Then Iehoshaphat said, Let not the King say so.

(Notes Reference) And the king of Israel said unto Jehoshaphat, [There is] yet one man, by whom we may enquire of the LORD: but I (f) hate him; for he never prophesied good unto me, but always evil: the same [is] Micaiah the son of Imla. And Jehoshaphat said, Let not the king say (g) so.

(f) Yet the true ministers of God should not cease to do their duty, even though the wicked magistrates cannot abide them speaking the truth.

(g) Meaning, that he should not refuse to hear any that was from God.

(2Ch 18:8) And the King of Israel called an eunuche, and said, Call quickly Michaiah the sonne of Imla.

(2Ch 18:9) And the King of Israel, and Iehoshaphat King of Iudah sate either of them on his throne clothed in their apparel: they sate euen in the threshing floore at the entring in of the gate of Samaria: and all the Prophets prophesied before them.

(Notes Reference) And the king of Israel and Jehoshaphat king of Judah sat either of them on his throne, clothed in [their] (h) robes, and they sat in a void place at the entering in of the gate of Samaria; and all the prophets prophesied before them.

(h) That is, in their majesty and royal apparel.

(2Ch 18:10) And Zidkiah ye sonne of Chenaanah made him hornes of yron, and sayde, Thus sayth the Lord, With these shalt thou push the Aramites vntill thou hast consumed them.

(Notes Reference) And Zedekiah the son of Chenaanah had made him (i) horns of iron, and said, Thus saith the LORD, With these thou shalt push Syria until they be consumed.

(i) Read (1Ki 22:11).

(2Ch 18:11) And all the Prophets prophesied so, saying, Go vp to Ramoth Gilead, and prosper: for the Lord shall deliuer it into the hand of the King.

(2Ch 18:12) And the messenger that went to call Michaiah, spake to him, saying, Beholde, the wordes of the Prophets declare good to the King with one accord: let thy word therefore, I pray thee, be like one of theirs, and speake thou good.

(Notes Reference) And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets [declare] good to the king with one (k) assent; let thy word therefore, I pray thee, be like one of theirs, and speak thou good.

(k) Thinking, that since four hundred prophets had agreed in one thing, that he being but one man and in least estimation, did not dare to go against it.

(2Ch 18:13) And Michaiah saide, As the Lord liueth, whatsoeuer my God saith, that will I speake.

(2Ch 18:14) So he came to the King, and the King said vnto him, Michaiah, shall we go to Ramoth Gilead to battel, or shall I leaue off? And he said, Goe yee vp, and prosper, and they shalbe deliuered into your hand.

(Notes Reference) And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramothgilead to battle, or shall I forbear? And he said, (l) Go ye up, and prosper, and they shall be delivered into your hand.

(l) He spoke this in derision of the false prophets as the king well knew.

(2Ch 18:15) And the King sayd to him, Howe oft shall I charge thee, that thou tell mee nothing but the trueth in the Name of the Lord?

(2Ch 18:16) Then he said, I saw al Israel scattered in the mountaines, as sheepe that haue no shepheard: and the Lord sayd, These haue no Master: let them returne euery man to his house in peace.

(Notes Reference) Then he said, I did see all Israel scattered upon the mountains, as sheep that have no shepherd: and the LORD said, (m) These have no master; let them return [therefore] every man to his house in peace.

(m) He prophesied of how the people would be scattered and Ahab slain.

(2Ch 18:17) And the King of Israel sayde to Iehoshaphat, Did I not tell thee, that he would not prophesie good vnto me, but euill?

(2Ch 18:18) Againe hee saide, Therefore heare ye the worde of the Lord: I sawe the Lord sit vpon his throne, and all the hoste of heauen standing at his right hand, and at his left.

(Notes Reference) Again he said, Therefore hear the word of the LORD; I saw the LORD sitting upon his throne, and all the (n) host of heaven standing on his right hand and [on] his left.

(n) Meaning his angels.

(2Ch 18:19) And the Lord sayd, Who shall perswade Ahab King of Israel, that he may go vp, and fall at Ramoth Gilead? And one spake and said thus, and another said that.

(2Ch 18:20) Then there came forth a spirit and stoode before the Lord, and said, I will perswade him. And the Lord said vnto him, Wherein?

(2Ch 18:21) And he saide, I will goe out, and bee a false spirit in the mouth of all his Prophets. And hee said, Thou shalt perswade, and shalt also preuaile: goe forth and do so.

(Notes Reference) And he said, I will go out, and be a lying spirit in the mouth of all his prophets. And (o) [the LORD] said, Thou shalt entice [him], and thou shalt also prevail: go out, and do [even] so.

(o) That is, the Lord.

(2Ch 18:22) Now therefore behold, the Lord hath put a false spirit in the mouth of these thy Prophets, and the Lord hath determined euill against thee.

(Notes Reference) Now therefore, behold, the LORD hath put a (p) lying spirit in the mouth of these thy prophets, and the LORD hath spoken evil against thee.

(p) To those who would not believe the truth, God sent a strong delusion, that they would believe lies, (2Th 2:10).

(2Ch 18:23) Then Zidkiah the sonne of Chenaanah came neere, and smote Michaiah vpon the cheeke, and sayde, By what way went the Spirit of the Lord from me, to speake with thee?

(Notes Reference) Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the (q) cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee?

(q) By this cruelty his ambition and hypocrisy was discovered; thus the hypocrites boast of the Spirit which they do not have, and declare their malice against them on whom the true Spirit is.

(2Ch 18:24) And Michaiah saide, Behold, thou shalt see that day when thou shalt goe from chamber to chamber to hide thee.

(2Ch 18:25) And the King of Israel sayde, Take ye Michaiah, and cary him to Amon the gouernour of the citie, and to Ioash the Kings sonne,

(2Ch 18:26) And say, Thus saith the King, Put this man in the prison house, and feede him with bread of affliction and with water of affliction vntil I returne in peace.

(Notes Reference) And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of (r) affliction and with water of affliction, until I return in peace.

(r) Keep him in prison, and let him feel hunger and thirst.

(2Ch 18:27) And Michaiah said, If thou returne in peace, the Lord hath not spoken by me. And he saide, Heare, all ye people.

(2Ch 18:28) So the King of Israel and Iehoshaphat the King of Iudah went vp to Ramoth Gilead.

(2Ch 18:29) And the King of Israel said vnto Iehoshaphat, I will change my selfe, and enter into the battel: but put thou on thine apparel. So the King of Israel changed himselfe, and they went into the battel.

(Notes Reference) And the king of Israel said unto Jehoshaphat, I will (s) disguise myself, and will go to the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went to the battle.

(s) Thus the wicked think by their own subtilty to escape God's judgments which he threatens by his word.

(2Ch 18:30) And the King of Aram had commanded the captaines of the charets that were with him, saying, Fight you not with small, nor great, but against the King of Israel onely.

(2Ch 18:31) And when the captaines of the charets saw Iehoshaphat, they sayde, It is the King of Israel: and they compassed about him to fight. But Iehoshaphat cryed, and the Lord helped him and moued them to depart from him.

(Notes Reference) And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It [is] the king of Israel. Therefore they compassed about him to fight: but Jehoshaphat (t) cried out, and the LORD helped him; and God moved them [to depart] from him.

(t) He cried to the Lord by acknowledging his fault in going with this wicked king to war against the word of the Lord by his prophet and also by desiring mercy for the same.

(2Ch 18:32) For when the captaines of the charets saw that hee was not the King of Israel, they turned backe from him.

(2Ch 18:33) Then a certaine man drewe a bowe mightily, and smote the King of Israel betweene the ioyntes of his brigandine: Therefore he saide to his charetman, Turne thine hand, and carie mee out of the host: for I am hurt.

(2Ch 18:34) And the battel increased that day: and the King of Israel stood still in his charet against the Aramites vntil euen, and dyed at the time of the sunne going downe.

(Notes Reference) And the battle increased that day: howbeit the king of Israel (u) stayed [himself] up in [his] chariot against the Syrians until the even: and about the time of the sun going down he died.

(u) He disguised his wound that his soldiers might fight more courageously.

(2Ch 19:1) And Iehoshaphat the King of Iudah returned safe to his house in Ierusalem.

(2Ch 19:2) And Iehu the sonne of Hanani the Seer went out to meete him, and said to King Iehoshaphat, Wouldest thou helpe the wicked, and loue them that hate the Lord? therefore for this thing the wrath of the Lord is vpon thee.

(Notes Reference) And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, (a) Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.

(a) He declares that the wrath of God is over everyone who supports the wicked and does not show in their actions that they are enemies to everyone that hates the Lord.

(2Ch 19:3) Neuertheles good things are found in thee, because thou hast taken away ye groues out of the land, and hast prepared thine heart to seeke God.

(2Ch 19:4) So Iehoshaphat dwelt at Ierusalem, and returned and went through the people from Beer-sheba to mount Ephraim, and brought them againe vnto the Lord God of their fathers.

(Notes Reference) And Jehoshaphat dwelt at Jerusalem: and he went out again (b) through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.

(b) He visited all his country and brought his people from idolatry to the knowledge of the true God.

(2Ch 19:5) And hee set iudges in the lande throughout all the strong cities of Iudah, citie by citie,

(2Ch 19:6) And said to the iudges, Take heede what ye doe: for yee execute not the iudgements of man, but of the Lord, and he will be with you in the cause and iudgement.

(Notes Reference) And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] (c) with you in the judgment.

(2Ch 19:7) Wherefore nowe let the feare of the Lord be vpon you: take heede, and do it: for there is no iniquitie with the Lord our God, neither respect of persons, nor receiuing of reward.

(Notes Reference) Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no (d) iniquity with the LORD our God, nor respect of persons, nor taking of gifts.

(d) He will declare by the sharpness of the punishment that he hates all iniquity.

(2Ch 19:8) Moreouer in Ierusalem did Iehoshaphat set of the Leuites, and of the Priests and of the chiefe of the families of Israel, for the iudgement and cause of the Lord: and they returned to Ierusale.

(Notes Reference) Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they (e) returned to Jerusalem.

(e) The priests and Levites who should judge matters according to the word of the Lord.

(2Ch 19:9) And he charged them, saying, Thus shall yee doe in the feare of the Lord faithfully and with a perfite heart.

(2Ch 19:10) And in euery cause that shall come to you of your brethren that dwel in their cities, betweene blood and blood, betweene law and precept, statutes and iudgements, ye shall iudge them, and admonish them that they trespasse not against the Lord, that wrath come not vpon you and vpon your brethren. This shall ye do and trespasse not.

(Notes Reference) And what cause soever shall come to you of your brethren that dwell in their cities, between (f) blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] (g) wrath come upon you, and upon your brethren: this do, and ye shall not trespass.

(f) That is, to decide whether or not the murder was done on purpose, (Num 35:11, Deu 4:41).

(g) Meaning, that God would punish them most sharply if they would not execute justice correctly.

(2Ch 19:11) And behold, Amariah the Priest shalbe the chiefe ouer you in all matters of the Lord, and Zebadiah ye sonne of Ishmael, a ruler of the house of Iudah, shalbe for al the Kings affaires, and the Leuites shalbe officers before you. Bee of courage, and doe it, and the Lord shalbe with the good.

(Notes Reference) And, behold, Amariah the chief priest [is] over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the (h) king's matters: also the Levites [shall be] officers (i) before you. Deal courageously, and the LORD shall be with the (k) good.

(h) Shall be chief overseer of the public affairs of the realm.

(i) They will have the handling of inferior causes.

(k) God will assist them that do justice.

Passage 2: Daniel 1

(Dan 1:1) In the thirde yeere of the reigne of Iehoiakim king of Iudah, came Nebuchad-nezzar King of Babel vnto Ierusalem and besieged it.

(Notes Reference) In the (a) third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

The Argument - The great providence of God, and his singular mercy towards his Church are set forth here most vividly, who never leaves his own destitute, but now in their greatest miseries and afflictions gives them Prophets, such as Ezekiel and Daniel, whom he adorned with special graces of his Holy Spirit. And Daniel above all others had most special revelations of such things as would come to the Church, even from the time that they were in captivity, to the last end of the world, and to the general resurrection, as of the four Monarchies and empires of all the world, that is, of the Babylonians, Persians, Grecians, and Romans. Also of the certain number of the times even until Christ, when all ceremonies and sacrifices would cease, because he would be the accomplishment of them: moreover he shows Christ's office and the reason of his death, which was by his sacrifice to take away sins, and to bring everlasting life. And as from the beginning God always exercised his people under the cross, so he teaches here, that after Christ is offered, he will still leave this exercise to his Church, until the dead rise again, and Christ gathers his own into his kingdom in the heavens.

(a) Read (2Ki 24:1; Jer 25:1).

(Dan 1:2) And ye Lord gaue Iehoiakim king of Iudah into his hand; with parte of the vessels of the house of God, which he caryed into the land of Shinar, to the house of his god, and he brought the vessels into his gods treasurie.

(Notes Reference) And the Lord gave Jehoiakim king of Judah into his hand, with part of the vessels of the house of God: which he carried into the land of (b) Shinar to the house of his god; and he brought the vessels into the treasure house of his god.

(b) Which was a plain by Babylon, where the temple of their great god was, and is here taken for Babylon.

(Dan 1:3) And the King spake vnto Ashpenaz the master of his Eunuches, that he shoulde bring certeine of the children of Israel, of the Kings seede, and of the princes:

(Notes Reference) And the king spake unto (c) Ashpenaz the master of his (d) eunuchs, that he should bring [certain] of the children of Israel, and of the (e) king's seed, and of the princes;

(d) He calls them "eunuchs" whom the King nourished and brought up to be rulers of other countries afterwards.

(e) His purpose was to keep them as hostages, and so that he might show himself victorious, and also by their good entreaty and learning of his religion, they might favour him rather than the Jews, and so to be able to serve him as governors in their land. Moreover by this means the Jews might be better kept in subjection, fearing otherwise to bring hurt upon these noble men.

(Dan 1:4) Children in whome was no blemish, but well fauoured, and instruct in all wisedome, and well seene in knowledge, and able to vtter knowledge, and such as were able to stande in the kings palace, and whome they might teach the learning, and the tongue of the Caldeans.

(Notes Reference) Children in whom [was] no blemish, but well (f) favoured, and skilful in all wisdom, and cunning in knowledge, and understanding science, and such as [had] ability in them to stand in the king's palace, and whom they might teach the (g) learning and the tongue of the Chaldeans.

(f) The King required three things: that they should be of noble birth, that they should be intelligent and learned, and that they should be of a strong and handsome nature, so that they might do him better service. This he did for his own benefit, therefore it is not to praise his liberality: yet in this he is worthy of praise, that he esteemed learning, and knew that it was a necessary means to govern by.

(g) That they might forget their own religion and country fashions to serve him the better to his purpose: yet it is not to be thought that Daniel learned any knowledge that was not godly. In all points he refused the abuse of things and superstition, insomuch that he would not eat the meat which the King appointed him, but was content to learn the knowledge of natural things.

(Dan 1:5) And the King appointed them prouision euery day of a portion of the Kings meate, and and of the wine, which he dranke, so nourishing them three yeere, that at the ende thereof, they might stande before the King.

(Notes Reference) And the king appointed them a (h) daily provision of the king's meat, and of the wine which he drank: so nourishing them (i) three years, that at the end thereof they might stand (k) before the king.

(h) That by their good entertainment they might learn to forget the mediocrity of their own people.

(i) With the intent that in this time they might learn both the manners of the Chaldeans, and also their language.

(k) As well as to serve at the table as in other offices.

(Dan 1:6) Nowe among these were certeine of the children of Iudah, Daniel, Hananiah, Mishael and Azariah.

(Dan 1:7) Vnto whome the chiefe of the Eunuches gaue other names: for hee called Daniel, Belteshazzar, and Hananiah, Shadrach, and Mishael, Meshach, and Azariah, Abednego.

(Notes Reference) Unto whom the prince of the eunuchs (l) gave names: for he gave unto Daniel [the name] of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego.

(l) That they might altogether forget their religion: for the Jews gave their children names which might always put them in remembrance of some point of religion. Therefore this was a great temptation and a sign of servitude, which they were not able to resist.

(Dan 1:8) But Daniel had determined in his heart, that hee woulde not defile him selfe with the portion of the Kings meate, nor with the wine which he dranke: therefore he required the chiefe of the Eunuches that he might not defile himselfe.

(Notes Reference) But Daniel purposed in his heart that he would not (m) defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself.

(m) Not that he thought any religion to be in the meat or drink (for afterwards he did eat), but because the king should not entice him by this sweet poison to forget his religion and accustomed sobriety, and that in his meat and drink he might daily remember of what people he was from. And Daniel brings this in to show how God from the beginning assisted him with his Spirit, and at length called him to be a Prophet.

(Dan 1:9) (Nowe God had brought Daniel into fauour, and tender loue with the chiefe of the Eunuches)

(Dan 1:10) And the chiefe of the Eunuches sayd vnto Daniel, I feare my lord the King, who hath appointed your meate and your drinke: therefore if he see your faces worse liking then the other children, which are of your sort, then shall you make me lose mine head vnto the King.

(Notes Reference) And the prince of the eunuchs said unto Daniel, (n) I fear my lord the king, who hath appointed your meat and your drink: for why should he see your faces worse liking than the children which [are] of your sort? then shall ye make [me] endanger my head to the king.

(n) He supposed they did this for their religion, which was contrary to the Babylonians, and therefore in this he represents those who are of no religion: for neither would he condemn theirs, nor maintain his own.

(Dan 1:11) Then sayd Daniel to Melzar, whome the chiefe of the Eunuches had set ouer Daniel, Hananiah, Mishael, and Azariah,

(Dan 1:12) Proue thy seruants, I beseeche thee, ten dayes, and let them giue vs pulse to eate, and water to drinke.

(Notes Reference) Prove thy servants, I beseech thee, (o) ten days; and let them give us (p) pulse to eat, and water to drink.

(o) Meaning that within this space he might have the test, and that no man would be able to know about it: and thus he spoke, being moved by the Spirit of God.

(p) Not that it was a thing abominable to eat dainty meats, and to drink wine, as both before and after they did, but if they would have by this been won to the King, and had refused their own religion, that meat and drink would have been accursed.

(Dan 1:13) Then let our countenances bee looked vpon before thee, and the countenances of the children that eate of the portion of the Kings meate: and as thou seest, deale with thy seruantes.

(Dan 1:14) So hee consented to them in this matter, an proued them ten dayes.

(Dan 1:15) And at the end of ten dayes, their countenances appeared fayrer, and in better liking then all the childrens, which did eate the portion of the Kings meate.

(Notes Reference) And at the end of ten days their (q) countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king's meat.

(q) This bare feeding and that also of Moses, when he fled from the court of Egypt, declares that we must live in such sobriety as God calls us to, seeing that he will make it more profitable to us than all dainties: for his blessing alone suffices.

(Dan 1:16) Thus Melzar tooke away the portion of their meat, and the wine that they should drinke, and gaue them pulse.

(Dan 1:17) As for these foure children, God gaue them knowledge, and vnderstanding in al learning and wisedome: also he gaue Daniel vnderstanding of all visions and dreames.

(Notes Reference) As for these four children, God gave them knowledge and skill in all learning (r) and wisdom: and Daniel had understanding in all (s) visions and dreams.

(r) Meaning in the liberal sciences, and natural knowledge, and not in the magical areas which are forbidden; (Deu 18:11).

(s) So that he alone was a Prophet, and none of the others: for by dreams and visions God appeared to his Prophets; (Num 12:6)

(Dan 1:18) Nowe when the time was expired, that the King had appoynted to bring them in, the chiefe of the Eunuches brought them before Nebuchad-nezzar.

(Notes Reference) Now at the (t) end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

(t) Of the three years mentioned above as in (Dan 1:5).

(Dan 1:19) And the King communed with them: and among them al was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stoode they before the king.

(Dan 1:20) And in all matters of wisedome, and vnderstanding that the King enquired of them, hee founde them tenne times better then all the inchanters and astrologians, that were in all his realme.

(Dan 1:21) And Daniel was vnto the first yeere of king Cyrus.

(Notes Reference) And Daniel continued [even] unto (u) the first year of king Cyrus.

(u) That is, he was esteemed in Babylon as a Prophet as long as that commonwealth stood.

Passage 3: John 19

(Joh 19:1) Then Pilate tooke Iesus and scourged him.

(Notes Reference) Then Pilate therefore took Jesus, and (1) scourged [him].

(1) The wisdom of the flesh chooses the least of two evils, but God curses that very wisdom.

(Joh 19:2) And the souldiers platted a crowne of thornes, and put it on his head, and they put on him a purple garment,

(Joh 19:3) And saide, Haile, King of the Iewes. And they smote him with their roddes.

(Joh 19:4) Then Pilate went foorth againe, and said vnto them, Behold, I bring him forth to you, that ye may knowe, that I finde no fault in him at all.

(Notes Reference) (2) Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him.

(2) Christ is again acquitted by the same mouth with which he was afterwards condemned.

(Joh 19:5) Then came Iesus foorth wearing a crowne of thornes, and a purple garment. And Pilate said vnto them, Beholde the man.

(Joh 19:6) Then when the hie Priests and officers sawe him, they cried, saying, Crucifie, crucifie him. Pilate said vnto them, Take yee him and crucifie him: for I finde no fault in him.

(Notes Reference) When the chief priests therefore and officers saw him, they cried out, saying, (a) Crucify [him], crucify [him]. Pilate saith unto them, Take ye him, and crucify [him]: for I find no fault in him.

(a) They will have him crucified whom, by an old custom of theirs, they should have stoned and hanged up as convicted of blasphemy: but they desire to have him crucified after the manner of the Romans.

(Joh 19:7) The Iewes answered him, We haue a lawe, and by our law he ought to die, because he made himselfe the Sonne of God.

(Joh 19:8) When Pilate then heard that woorde, he was the more afraide,

(Notes Reference) (3) When Pilate therefore heard that saying, he was the more afraid;

(3) Pilate's conscience fights for Christ, but it immediately yields, because it is not upheld with the singular power of God.

(Joh 19:9) And went againe into the common hall, and saide vnto Iesus, Whence art thou? But Iesus gaue him none answere.

(Joh 19:10) Then saide Pilate vnto him, Speakest thou not vnto me? Knowest thou not that I haue power to crucifie thee, and haue power to loose thee?

(Joh 19:11) Iesus answered, Thou couldest haue no power at all against me, except it were giuen thee from aboue: therefore he that deliuered me vnto thee, hath the greater sinne.

(Joh 19:12) From thence foorth Pilate sought to loose him, but the Iewes cried, saying, If thou deliuer him, thou art not Cesars friende: for whosoeuer maketh himselfe a King, speaketh against Cesar.

(Joh 19:13) When Pilate heard this woorde, hee brought Iesus foorth, and sate downe in the iudgement seate in a place called the Pauement, and in Hebrewe, Gabbatha.

(Notes Reference) (4) When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, (b) Gabbatha.

(4) Pilate condemns himself first, with the same mouth with which he afterwards condemns Christ.

(b) "Gabbatha" signifies a high place, as judgment seats are.

(Joh 19:14) And it was the Preparation of the Passeouer, and about the sixt houre: and hee sayde vnto the Iewes, Beholde your King.

(Joh 19:15) But they cried, Away with him, away with him, crucifie him. Pilate sayde vnto them, Shall I crucifie your King? The high Priestes answered, We haue no King but Cesar.

(Joh 19:16) Then deliuered he him vnto them, to be crucified. And they tooke Iesus, and led him away.

(Notes Reference) (5) Then delivered he him therefore unto them to be crucified. And they took Jesus, and led [him] away.

(5) Christ fastens Satan, sin, and death to the cross.

(Joh 19:17) And he bare his owne crosse, and came into a place named of dead mens Skulles, which is called in Hebrewe, Golgotha:

(Joh 19:18) Where they crucified him, and two other with him, on either side one, and Iesus in the middes.

(Joh 19:19) And Pilate wrote also a title, and put it on the crosse, and it was written, JESUS OF NAZARETH THE KING OF THE JEWES.

(Notes Reference) (6) And Pilate wrote a title, and put [it] on the cross. And the writing was, JESUS OF NAZARETH THE KING OF THE JEWS.

(6) Christ, sitting upon the throne of the cross, is publicly proclaimed everlasting King of all people by the hand of him who condemned him for usurping a kingdom.

(Joh 19:20) This title then read many of the Iewes: for the place where Iesus was crucified, was neere to the citie: and it was written in Hebrewe, Greeke and Latine.

(Joh 19:21) Then saide the hie Priests of the Iewes to Pilate, Write not, The King of the Iewes, but that he sayd, I am King of the Iewes.

(Joh 19:22) Pilate answered, What I haue written, I haue written.

(Joh 19:23) Then the souldiers, when they had crucified Iesus, tooke his garments (and made foure partes, to euery souldier a part) and his coat: and the coat was without seame wouen from the toppe throughout.

(Notes Reference) (7) Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also [his] coat: now the coat was without seam, woven from the top throughout.

(7) Christ signifies by the division of his garments amongst the bloody butchers (except for his coat which had no seam) that it will come to pass, that he will shortly divide his benefits, and enrich his very enemies throughout the world: but in such a way that the treasure of his Church will remain whole.

(Joh 19:24) Therefore they sayde one to another, Let vs not deuide it, but cast lots for it, whose it shall be. This was that the Scripture might be fulfilled, which sayth, They parted my garments among them, and on my coate did cast lots. So the souldiers did these things in deede.

(Joh 19:25) Then stoode by the crosse of Iesus his mother, and his mothers sister, Marie the wife of Cleopas, and Marie Magdalene.

(Notes Reference) (8) Now there stood by the cross of Jesus his mother, and his mother's sister, Mary the [wife] of Cleophas, and Mary Magdalene.

(8) Christ is a perfect example of all righteousness, not only in the keeping of the first, but also of the second table of the ten commandments.

(Joh 19:26) And when Iesus sawe his mother, and the disciple standing by, whom he loued, he said vnto his mother, Woman, beholde thy sonne.

(Joh 19:27) Then saide he to the disciple, Beholde thy mother: and from that houre, the disciple tooke her home vnto him.

(Joh 19:28) After, when Iesus knew that all things were performed, that the Scripture might be fulfilled, he said, I thirst.

(Notes Reference) (9) After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.

(9) Christ when he has taken the vinegar, yields up the Spirit, indeed drinking up in our name that most bitter and severe cup of his Father's wrath.

(Joh 19:29) And there was set a vessell full of vineger: and they filled a spondge with vineger: and put it about an Hyssope stalke, and put it to his mouth.

(Notes Reference) Now there was set a (c) vessel full of vinegar: and they filled a spunge with vinegar, and put [it] upon hyssop, and put [it] to his mouth.

(c) Galatinus witnesses out of the book called Sanhedrin that the Jews often gave those who were executed vinegar mixed with frankincense to drink, to make them somewhat delirious: so the Jews provided charitably for the poor men's conscience who were executed.

(Joh 19:30) Nowe when Iesus had receiued of the vineger, he saide, It is finished, and bowed his head, and gaue vp the ghost.

(Joh 19:31) The Iewes then (because it was the Preparation, that the bodies should not remaine vpon the crosse on the Sabbath day: for that Sabbath was an hie day) besought Pilate that their legges might be broken, and that they might be taken downe.

(Notes Reference) (10) The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath day, (for that sabbath day was an high day,) besought Pilate that their legs might be broken, and [that] they might be taken away.

(10) The body of Christ which was dead for a season (because it so pleased him) is wounded, but not the least bone of it is broken: and such is the state of his resurrection body.

(Joh 19:32) Then came the souldiers and brake the legges of the first, and of the other, which was crucified with Iesus.

(Joh 19:33) But when they came to Iesus, and saw that he was dead alreadie, they brake not his legges.

(Joh 19:34) But one of the souldiers with a speare pearced his side, and foorthwith came there out blood and water.

(Notes Reference) (11) But one of the soldiers with a spear (d) pierced his side, and forthwith came there out blood and water.

(11) Christ, being dead upon the cross, witnesses by a double sign that he alone is the true satisfaction, and the true washing for the believers.

(d) This wound was a most manifest witness of the death of Christ: for the water that issued out by this wound shows us plainly that the weapon pierced the very skin that encompasses the heart, and this skin is the vessel that contains the water; and once that is wounded, the creature which is so pierced and stricken has no choice but to die.

(Joh 19:35) And he that sawe it, bare recorde, and his record is true: and he knoweth that he saith true, that ye might beleeue it.

(Joh 19:36) For these things were done, that the Scripture shoulde be fulfilled, Not a bone of him shalbe broken.

(Joh 19:37) And againe an other Scripture saith, They shall see him whom they haue thrust through.

(Joh 19:38) And after these things, Ioseph of Arimathea (who was a disciple of Iesus, but secretly for feare of the Iewes) besought Pilate that he might take downe the bodie of Iesus. And Pilate gaue him licence. He came then and tooke Iesus body.

(Notes Reference) (12) And after this Joseph of Arimathaea, being a disciple of Jesus, but secretly for fear of the Jews, besought Pilate that he might take away the body of Jesus: and Pilate gave [him] leave. He came therefore, and took the body of Jesus.

(12) Christ is openly buried, and in a famous place, Pilate permitting and allowing it, and buried by men who showed favour to Christ in doing this, men who had before that day never openly followed him: so that by his burial, no man can justly doubt either of his death, or resurrection.

(Joh 19:39) And there came also Nicodemus (which first came to Iesus by night) and brought of myrrhe and aloes mingled together about an hundreth pound.

(Joh 19:40) Then tooke they the body of Iesus, and wrapped it in linnen clothes with the odours, as the maner of the Iewes is to burie.

(Joh 19:41) And in that place where Iesus was crucified, was a garden, and in the garden a newe sepulchre, wherein was neuer man yet laid.

(Notes Reference) Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was (e) never man yet laid.

(e) That no man might frivolously object to his resurrection, as though someone else that had been buried there had risen; Theophylact.

(Joh 19:42) There then laide they Iesus, because of the Iewes Preparation day, for the sepulchre was neere.