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Passage 1: 2 Chronicles 20

(2Ch 20:1) After this also came the children of Moab and the children of Ammon, and with them of the Ammonites against Iehoshaphat to battell.

(Notes Reference) It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the (a) Ammonites, came against Jehoshaphat to battle.

(a) That is, who copied the Ammonites in language and apparel. The Hebrews thought that they were the Amalekites, but as it appeared by (2Ch 20:10) they were the Idumeans of mount Seir.

(2Ch 20:2) Then there came that tolde Iehoshaphat, saying, There commeth a great multitude against thee from beyonde the Sea, out of Aram: and beholde, they bee in Hazzon Tamar, which is En-gedi.

(Notes Reference) Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the (b) sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.

(b) Called the Dead sea, where God destroyed the five cities because of their sin.

(2Ch 20:3) And Iehoshaphat feared, and set him selfe to seeke the Lord, and proclaimed a fast throughout all Iudah.

(Notes Reference) And Jehoshaphat feared, and set himself (c) to seek the LORD, and proclaimed a fast throughout all Judah.

(c) This declares what the fear of the godly is, which is the prick to stir them to prayer and to depend on the Lord, while it moves the wicked either to seek after worldly means and policies or else to fall into despair.

(2Ch 20:4) And Iudah gathered them selues together to aske counsel of the Lord: they came euen out of all the cities of Iudah to inquire of the Lord,

(2Ch 20:5) And Iehoshaphat stoode in the Congregation of Iudah and Ierusalem in the house of the Lord before the new court,

(2Ch 20:6) And saide, O Lord God of our fathers, art not thou God in heauen? and reignest not thou on all the kingdomes of the heathen? and in thine hande is power and might, and none is able to withstand thee.

(2Ch 20:7) Diddest not thou our God cast out ye inhabitants of this lande before thy people Israel, and gauest it to the seede of Abraham thy friende for euer?

(Notes Reference) [Art] not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and (d) gavest it to the seed of Abraham thy friend for ever?

(d) He grounds his prayer on God's power, by which he is able to help and also on his mercy, which he will continue toward his, as he has once chosen them and began to show his graces toward them.

(2Ch 20:8) And they dwelt therein, and haue built thee a Sanctuarie therein for thy Name, saying,

(2Ch 20:9) If euill come vpon vs, as the sworde of iudgement, or pestilence, or famine, we will stande before this house and in thy presence (for thy name is in this house) and will crie vnto thee in our tribulation, and thou wilt heare and helpe.

(Notes Reference) If, [when] evil cometh upon us, [as] the (e) sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name (f) [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

(e) Meaning war which comes by God's just judgments for our sins.

(f) That is, it is here called on and you declared your presence and favour.

(2Ch 20:10) And now beholde, the children of Ammon and Moab, and mount Seir, by whome thou wouldest not let Israel goe, when they came out of the land of Egypt: but they turned aside from them, and destroyed them not:

(2Ch 20:11) Behold, I say, they reward vs, in comming to cast vs out of thine inheritance, which thou hast caused vs to inherit.

(2Ch 20:12) O our God, wilt thou not iudge them? for there is no strength in vs to stand before this great multitude that commeth against vs, neither doe wee knowe what to doe: but our eyes are toward thee.

(Notes Reference) O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes (g) [are] upon thee.

(g) We only put our trust in you, and wait for our deliverance from heaven.

(2Ch 20:13) And all Iudah stoode before the Lord with their yong ones, their wiues, and their children.

(Notes Reference) And all Judah stood (h) before the LORD, with their little ones, their wives, and their children.

(h) That is, before the ark of the covenant.

(2Ch 20:14) And Iahaziel the sonne of Zechariah the sonne of Benaiah, the sonne of Ieiel, the sonne of Mattaniah, a Leuite of the sonnes of Asaph was there, vpon whome came the Spirite of ye Lord, in the middes of the Congregation.

(Notes Reference) Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came (i) the Spirit of the LORD in the midst of the congregation;

(i) Who was moved by the Spirit of God to prophecy.

(2Ch 20:15) And he said, Hearken ye, all Iudah, and ye inhabitantes of Ierusalem, and thou, King Iehoshaphat: thus saith the Lord vnto you, Feare you not, neither be afraide for this great multitude: for the battel is not yours, but Gods.

(Notes Reference) And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the (k) battle [is] not yours, but God's.

(k) They fight against God and not against you, therefore he will fight for you.

(2Ch 20:16) To morowe goe yee downe against them: beholde, they come vp by the cleft of Ziz, and ye shall finde them at the ende of the brooke before the wildernesse of Ieruel.

(2Ch 20:17) Ye shall not neede to fight in this battell: stand still, moue not, and behold the saluation of the Lord towardes you: O Iudah, and Ierusalem, feare ye not, neither be afraid: to morow goe out against them, and the Lord wilbe with you.

(2Ch 20:18) Then Iehoshaphat bowed downe with his face to the earth, and all Iudah and the inhabitants of Ierusalem fell downe before the Lord, worshipping the Lord.

(Notes Reference) And Jehoshaphat (l) bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

(l) Declaring his faith and obedience to the word of the Lord, and giving thanks for the deliverance promised.

(2Ch 20:19) And the Leuites of the children of the Kohathites and of the childre of the Corhites stood vp to prayse the Lord God of Israel with a loude voyce on hie.

(2Ch 20:20) And when they arose early in the morning, they went forth to the wildernesse of Tekoa: and as they departed, Iehoshaphat stoode and sayde, Heare ye me, O Iudah, and ye inhabitants of Ierusalem: put your trust in the Lord your God, and ye shalbe assured: beleeue his Prophets, and ye shall prosper.

(Notes Reference) And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his (m) prophets, so shall ye prosper.

(m) Give credit to their words and doctrine.

(2Ch 20:21) And when he had consulted with the people, and appoynted singers vnto the Lord, and them that should prayse him that is in the beautifull Sanctuarie, in going forth before the men of armes, and saying, Prayse ye the Lord, for his mercy lasteth for euer,

(Notes Reference) And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, (n) Praise the LORD; for his mercy [endureth] for ever.

(n) This was a psalm of thanksgiving which they used commonly to sing when they praised the Lord for his benefits, and was made by David, (Psa. 136:1-26).

(2Ch 20:22) And when they began to shoute, and to prayse, the Lord layed ambushments against the children of Ammon, Moab, and mount Seir, which were come against Iudah, and they slewe one another.

(Notes Reference) And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and (o) mount Seir, which were come against Judah; and they were smitten.

(o) Meaning, the Idumeans who dwelt in mount Seir.

(2Ch 20:23) For the children of Ammon and Moab rose against the inhabitants of mount Seir, to slay and to destroy them and when they had made an end of the inhabitantes of Seir, euery one helped to destroy another.

(Notes Reference) For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to (p) destroy another.

(p) Thus the Lord according to Jehoshaphat's prayer declared his power, when he delivered his by causing their enemies to kill one another.

(2Ch 20:24) And when Iudah came towarde Mizpah in the wildernes, they looked vnto the multitude: and behold, the carkeises were fallen to the earth, and none escaped.

(2Ch 20:25) And when Iehoshaphat and his people came to take away the spoyle of them, they founde among them in abundance both of substance and also of bodies laden with precious iewels, which they tooke for themselues, till they could cary no more: they were three dayes in gathering of the spoyle: for it was much.

(2Ch 20:26) And in the fourth day they assembled themselues in the valley of Berachah: for there they blessed the Lord: therefore they called the name of that place, The valley of Berachah vnto this day.

(Notes Reference) And on the fourth day they (q) assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

(q) To give thanks to the Lord for the victory: and therefore the valley was called Berachah, that is, blessing or thanksgiving, which was also called the valley of Jehoshaphat, (Joe 3:2, Joe 3:12) because the Lord judged the enemies according to Jehoshaphat's prayer.

(2Ch 20:27) Then euery man of Iudah and Ierusalem returned with Iehoshaphat their head, to goe againe to Ierusalem with ioy: for the Lord had made them to reioyce ouer their enemies.

(2Ch 20:28) And they came to Ierusalem with viols and with harpes, and with trumpets, euen vnto the house of the Lord.

(2Ch 20:29) And the feare of God was vpon all the kingdomes of the earth, whe they had heard that the Lord had fought against ye enemies of Israel.

(Notes Reference) And the (r) fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel.

(r) He declares by this that the works of God always bring comfort or deliverance to his, and fear or destruction to his enemies.

(2Ch 20:30) So the kingdom of Iehoshaphat was quiet, and his God gaue him rest on euery side.

(2Ch 20:31) And Iehoshaphat reigned ouer Iudah, and was fiue and thirtie yeere olde, when he began to reigne: and reigned fiue and twentie yeere in Ierusalem, and his mothers name was Azubah the daughter of Shilhi.

(2Ch 20:32) And he walked in the way of Asa his father, and departed not therefrom, doing that which was right in the sight of the Lord.

(Notes Reference) And he walked in the way of (s) Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD.

(s) Meaning, in his virtues, and those ways in which he followed God.

(2Ch 20:33) Howbeit the hie places were not taken away: for the people had not yet prepared their hearts vnto the God of their fathers.

(Notes Reference) Howbeit the high places were (t) not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.

(t) If the great care and diligence of this good king was not able to utterly abolish all the superstition of this people, but they still retained it, how much less are they able to reform evil, who either have little zeal, or not as he had: though here he was not to be excused?

(2Ch 20:34) Concerning the rest of the actes of Iehoshaphat first and last, beholde, they are written in the booke of Iehu the sonne of Hanani, which is mentioned in the booke of the kings of Israel.

(2Ch 20:35) Yet after this did Iehoshaphat King of Iudah ioyne himselfe with Ahaziah King of Israel, who was giuen to do euill.

(2Ch 20:36) And he ioyned with him, to make ships to go to Tarshish: and they made the shippes in Ezion Gaber.

(2Ch 20:37) Then Eliezer ye sonne of Dodauah of Mareshah prophecied against Iehoshaphat, saying, Because thou hast ioyned thy selfe with Ahaziah, the Lord hath broken thy workes. and the shippes were broken, that they were not able to go to Tarshish.

(Notes Reference) Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast (u) joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.

(u) Thus God would not have his join in company with idolaters and wicked men.

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Passage 2: Daniel 2

(Dan 2:1) And in the seconde yeere of the raygne of Nebuchad-nezzar, Nebuchad-nezzar dreamed dreames wherewith his spirite was troubled, and his sleepe was vpon him.

(Notes Reference) And in the (a) second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed (b) dreams, wherewith his spirit was (c) troubled, and (d) his sleep brake from him.

(a) The father and the son were both called by this name, so that this is meant of the son, when he reigned alone: for he also reigned in a way with his father.

(b) Not that he had many dreams, but because many matters were contained in this dream.

(c) Because it was so rare and strange a dream, that he had had nothing similar.

(d) Or, "his sleep was upon him", that is, that he was so heavy with sleep, that he began to sleep again.

(Dan 2:2) Then the King commanded to call the inchanters, and the astrologians and the sorcerers, and the Caldeans for to shewe the King his dreames: so they came and stoode before the King.

(Notes Reference) Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the (e) Chaldeans, for to shew the king his dreams. So they came and stood before the king.

(e) For all these astrologers and sorcerers called themselves by this name of honour, as though all the wisdom and knowledge of the country depended upon them, and that all other countries were void of such wisdom and knowledge.

(Dan 2:3) And the King sayde vnto them, I haue dreamed a dreame, and my spirite was troubled to knowe the dreame.

(Dan 2:4) Then spake the Caldeans to the King in the Aramites language, O King, liue for euer: shewe thy seruants thy dreame, and wee shall shewe the interpretation.

(Notes Reference) Then spake the Chaldeans to the king in (f) Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation.

(f) That is, in the Syrian language, which differed not much from the Chaldeans, except it seemed to be more eloquent, and therefore the learned used to speak it, as the Jewish writers do to this day.

(Dan 2:5) And the King answered and sayd to the Caldeans, The thing is gone from me. If ye will not make me vnderstande the dreame with the interpretation thereof, ye shall be drawen in pieces, and your houses shall be made a iakes.

(Notes Reference) The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye (g) shall be cut in pieces, and your houses shall be made a dunghill.

(g) This is a just reward of their arrogance (who boasted of themselves that they had knowledge of all things), that they should be proved fools, and that to their perpetual shame and confusion.

(Dan 2:6) But if yee declare the dreame and the interpretation thereof, ye shall receyue of me gifts and rewardes, and great honour: therefore shewe me the dreame and the interpretation of it.

(Dan 2:7) They answered againe, and sayde, Let the King shewe his seruantes the dreame, and wee will declare the interpretation thereof.

(Notes Reference) They answered again and said, Let the king tell (h) his servants the dream, and we will shew the interpretation of it.

(h) In this appears their ignorance, that despite their braggings, yet they were not able to tell the dream, unless he told them of it. And if he did tell them, they would pretend knowledge where there was but mere ignorance, and so as deluders of the people they were worthy to die.

(Dan 2:8) Then the King answered, and sayd, I knowe certeinly that ye would gaine the time, because ye see the thing is gone from me.

(Dan 2:9) But if ye will not declare mee the dreame, there is but one iudgement for you: for ye haue prepared lying and corrupt wordes, to speake before me till the time bee changed: therefore tell me the dreame, that I may knowe, if yee can declare me the interpretation thereof.

(Dan 2:10) Then the Caldeans answered before the King, and sayde, There is no man vpon earth that can declare the Kings matter: yea, there is neither king nor prince nor lorde that asked such things at an inchanter or astrologian or Caldean.

(Dan 2:11) For it is a rare thing that the King requireth, and there is none other that can declare it before the King, except the gods whose dwelling is not with flesh.

(Dan 2:12) For this cause the king was angrie and in great furie, and commanded to destroy all the wise men of Babel.

(Dan 2:13) And when sentence was giuen, the wise men were slayne: and they sought Daniel and his fellowes to be put to death.

(Notes Reference) And the decree went forth that the wise [men] should be slain; and they (i) sought Daniel and his fellows to be slain.

(i) Which declares that God would not have his servant united in the company of these sorcerers and astrologers, whose arts were wicked, and therefore justly ought to die, even though the king did it upon a rage and not from zeal.

(Dan 2:14) Then Daniel answered with counsel and wisedome to Arioch the Kings chiefe stewarde, which was gone foorth to put to death the wise men of Babel.

(Dan 2:15) Yea, he answered and sayde vnto Arioch the kings captaine, Why is the sentence so hastie from the king? Then Arioch declared the thing to Daniel.

(Dan 2:16) So Daniel went and desired the king that he woulde giue him leasure and that he woulde shewe the king the interpretation thereof.

(Dan 2:17) The Daniel went to his house and shewed the matter to Hananiah, Mishael, and Azariah his companions,

(Dan 2:18) That they should beseech the God of heauen for grace in this secrete, that Daniel and his fellowes should not perish with the rest of ye wise men of Babel.

(Dan 2:19) Then was the secret reueiled vnto Daniel in a vision by night: therefore Daniel praysed the God of heauen.

(Dan 2:20) And Daniel answered and sayde, The Name of God be praysed for euer and euer: for wisedome and strength are his,

(Dan 2:21) And hee changeth the times and seasons: he taketh away kings: he setteth vp kings: he giueth wisedome vnto the wise, and vnderstanding to those that vnderstand.

(Dan 2:22) Hee discouereth the deepe and secrete things: he knoweth what is in darkenes, and the light dwelleth with him.

(Notes Reference) He revealeth the deep and secret things: he knoweth what [is] in the darkness, and the (k) light dwelleth with him.

(k) He shows that man has neither wisdom nor knowledge, but very dark blindness and ignorance of himself: for it comes only from God that man understands anything.

(Dan 2:23) I thanke thee and prayse thee, O thou God of my fathers, that thou hast giuen mee wisedome and strength, and hast shewed me nowe the thing that wee desired of thee: for thou hast declared vnto vs the kings matter.

(Notes Reference) I thank thee, and praise thee, O thou God of my (l) fathers, who hast given me wisdom and (m) might, and hast made known unto me now what we desired of thee: for thou hast [now] made known unto us the king's matter.

(l) To whom you made your promise, and who lived in fear of you: by which he excludes all other gods.

(m) Meaning power to interpret it.

(Dan 2:24) Therefore Daniel went vnto Arioch, whome the King had ordeyned to destroy the wise men of Babel: he went and sayde thus vnto him, Destroy not the wise men of Babel, but bring me before the King, and I will declare vnto the King the interpretation.

(Notes Reference) Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise [men] of Babylon: he went and said thus unto him; Destroy not (n) the wise [men] of Babylon: bring me in before the king, and I will shew unto the king the interpretation.

(n) By which appears that many were slain, as in verse thirteen, and the rest at Daniel's offer were preserved on condition. Not that Daniel favoured their wicked profession, but that he had respect to fairness, because the King proceeded according to his wicked affection, and not considering if their profession was morally correct or not.

(Dan 2:25) Then Arioch brought Daniel before the King in all haste, and sayd thus vnto him, I haue found a man of the children of Iudah that were brought captiues, that will declare vnto the King the interpretation.

(Dan 2:26) Then answered the King, and sayde vnto Daniel, whose name was Belteshazzar, Art thou able to shew me the dreame, which I haue seene, and the interpretation thereof?

(Dan 2:27) Daniel answered in the presence of the King, and sayd, The secret which the King hath demanded, can neither the wise, the astrologians, the inchanters, nor the southsayers declare vnto the King.

(Dan 2:28) But there is a God in heauen that reueileth secrets, and sheweth the King Nebuchad-nezzar what shall bee in the latter dayes. Thy dreame, and the things which thou hast seene in thine heade vpon thy bed, is this.

(Notes Reference) But there is a God in (o) heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

(o) He affirms that man by reason and craft is not able to attain to the cause of God's secrets, but the understanding only of them must come from God: by which he smites the king with a certain fear and reverence of God, that he might be the more able to receive the high mysteries that would be revealed.

(Dan 2:29) O King, when thou wast in thy bedde, thoughts came into thy mind, what should come to passe hereafter, and he that reueyleth secretes, telleth thee, what shall come.

(Dan 2:30) As for me, this secret is not shewed mee for any wisedome that I haue, more then any other liuing, but onely to shewe the King the interpretation, and that thou mightest knowe the thoughts of thine heart.

(Notes Reference) But as (p) for me, this secret is not revealed to me for [any] wisdom that I have more than any living, but for [their] sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart.

(p) Because he had said that God alone must reveal the signification of this dream, the King might have asked why Daniel undertook to interpret it: and therefore he shows that he was but God's minister, and had no gifts but those which God had given him to set forth his glory.

(Dan 2:31) O King, thou sawest, and beholde, there was a great image: this great image whose glory was so excellent, stood before thee, and the forme thereof was terrible.

(Dan 2:32) This images head was of fine golde, his breast and his armes of siluer, his bellie and his thighs of brasse,

(Notes Reference) This image's head [was] of fine (q) gold, his breast and his arms of silver, his belly and his thighs of brass,

(q) By gold, silver, brass, and iron are meant the Chaldean, Persian, Macedonian, and Roman kingdoms, which would successively rule all the world until Christ (who is here called the stone) himself comes, and destroys the last. And this was to assure the Jews that their affliction would not end with the empire of the Chaldeans, but that they should patiently await the coming of the Messiah, who would be at the end of this fourth monarchy.

(Dan 2:33) His legges of yron, and his feete were part of yron, and part of clay.

(Dan 2:34) Thou beheldest it til a stone was cut without hands, which smote the image vpon his feete, that were of yron and clay, and brake them to pieces.

(Dan 2:35) Then was the yron, the clay, the brasse, the siluer and the golde broken all together, and became like the chaffe of the sommer floures, and the winde caryed them away, that no place was founde for them: and the stone that smote the image, became a great mountaine, and filled the whole earth.

(Dan 2:36) This is the dreame, and we will declare before the King the interpretation thereof.

(Dan 2:37) O King, thou art a king of Kings: for the God of heauen hath giuen thee a kingdome, power, and strength, and glorie.

(Dan 2:38) And in all places where the children of men dwell, the beasts of the fielde, and the foules of the heauen hath he giuen into thine hand, and hath made thee ruler ouer them al: thou art this heade of golde.

(Notes Reference) And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou [art] (r) this head of gold.

(r) Daniel leaves out the kingdom of the Assyrians, which was before the Babylonian, both because it was not a monarchy and general empire, and also because he would declare the things that were to come, until the coming of Christ, for the comfort of the elect among these wonderful alterations. And he calls the Babylonian kingdom the golden head, because in respect of the other three, it was the best, and yet it was of itself wicked and cruel.

(Dan 2:39) And after thee shall rise another kingdome, inferiour to thee, of siluer, and another third kingdome shalbe of brasse, which shall beare rule ouer all the earth.

(Notes Reference) And after thee shall arise another kingdom (s) inferior to thee, and another (t) third kingdom of brass, which shall bear rule over all the earth.

(s) Meaning, the Persians who were not inferior in dignity, power, or riches, but were worse with regard to ambition, cruelty, and every type of vice, showing that the world would grow worse and worse, until it was restored by Christ.

(t) That is, those of the Macedonians will be of brass, not alluding to the hardness of it, but to the vileness with regard to silver.

(Dan 2:40) And the fourth kingdome shall be strong as yron: for as yron breaketh in pieces, and subdueth all things, and as yron bruiseth all these things, so shall it breake in pieces, and bruise all.

(Notes Reference) And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all [things]: and as iron that breaketh all these, shall it break in (u) pieces and bruise.

(u) That is, the Roman empire will subdue all these others, which after Alexander were divided into the Macedonians, Grecians, Syrians, and Egyptians.

(Dan 2:41) Where as thou sawest the feete and toes, parte of potters clay, and part of yron: the kingdome shalbe deuided, but there shalbe in it of the strength of the yron, as thou sawest the yron mixt with the clay, and earth.

(Notes Reference) And whereas thou sawest the feet and toes, part of potters' clay, and part of iron, the kingdom shall be (x) divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay.

(x) They will have civil wars, and continual discords among themselves.

(Dan 2:42) And as the toes of the feete were parte of yron, and parte of clay, so shall the kingdome be partly strong, and partly broken.

(Dan 2:43) And where as thou sawest yron mixt with clay and earth, they shall mingle themselues with the seede of men: but they shall not ioyne one with another, as yron can not bee mixed with clay.

(Notes Reference) And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with (y) the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay.

(y) They will be marriages and affinities think to make themselves strong: yet they will never by united in heart.

(Dan 2:44) And in the dayes of these Kings, shall the God of heauen set vp a kingdome, which shall neuer be destroyed: and this kingdome shall not be giuen to another people, but it shall breake, and destroy al these kingdomes, and it shall stand for euer.

(Notes Reference) And in the days of these kings shall the God of heaven set up a kingdom, which (z) shall never be destroyed: and the kingdom shall not be left to other people, [but] it shall break in pieces and consume all these kingdoms, and it shall stand for ever.

(z) His purpose is to show that all the kingdoms of the world are transitory, and that the kingdom of Christ alone will remain forever.

(Dan 2:45) Where as thou sawest, that the stone was cut of the mountaine without handes, and that it brake in pieces the yron, the brasse, the clay, the siluer, and the golde: so the great God hath shewed the King, what shall come to passe hereafter, and the dreame is true, and the interpretation thereof is sure.

(Notes Reference) Forasmuch as thou sawest that the (a) stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream [is] certain, and the interpretation thereof sure.

(a) Meaning Christ, who was sent by God, and not set up by man, whose kingdom at the beginning would be small and without beauty to man's judgment, but would at length grow and fill the whole earth, which he calls a great mountain, as in (Dan 2:35). And this kingdom, which is not only referred to the person of Christ, but also to the whole body of his Church, and to every member of it, will be eternal: for the Spirit that is in them is eternal life; (Rom 8:10).

(Dan 2:46) Then the King Nebuchad-nezzar fell vpon his face, and bowed himselfe vnto Daniel, and commanded that they should offer meate offrings, and sweete odours vnto him.

(Notes Reference) Then the king Nebuchadnezzar fell upon his face, and (b) worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

(b) Though this humbling of the king seemed to deserve commendation, yet because he united God's honour with the Prophets, it is to be reproved, and Daniel would have erred, if he allowed it: but it is to his credit that Daniel admonished him of his fault, and did not allow it.

(Dan 2:47) Also the King answered vnto Daniel, and said, I know of a trueth that your God is a God of gods, and the Lord of Kings, and the reueiler of secrets, seeing thou couldest open this secret.

(Notes Reference) The king answered unto Daniel, and said, Of a truth [it is], that your (c) God [is] a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret.

(c) This confession was but a sudden motion, as it was also in Pharaoh, (Exo 9:28), but his heart was not touched, as appeared soon afterwards.

(Dan 2:48) So the King made Daniel a great man, and gaue him many and great giftes. Hee made him gouernour ouer the whole prouince of Babel, and chiefe of the rulers, and aboue all the wise men of Babel.

(Notes Reference) Then the king made Daniel a great man, and gave him many great (d) gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise [men] of Babylon.

(d) Not that the Prophet was desirous of gifts or honour, but because by this means he might relieve his poor brethren, who were grievously oppressed in this their captivity, and he also received them, lest he should offend this cruel king, who willingly gave them.

(Dan 2:49) Then Daniel made request to the King, and hee set Shadrach, Meshach, and Abednego ouer the charge of the prouince of Babel: but Daniel sate in the gate of the King.

(Notes Reference) Then Daniel (e) requested of the king, and he set Shadrach, Meshach, and Abednego, over the affairs of the province of Babylon: but Daniel [sat] in the (f) gate of the king.

(e) He did not do this for their personal profit, but that the whole Church, which was then there in affliction, might have some release and ease by this benefit.

(f) Meaning that either he was a judge, or that he had the whole authority, so than no one could be admitted to the king's presence but by him.

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Passage 3: John 20-21

(Joh 20:1) Nowe the first day of the weeke came Marie Magdalene, early when it was yet darke, vnto the sepulchre, and sawe the stone taken away from the tombe.

(Notes Reference) The (1) first [day] of the week cometh Mary Magdalene early, when it was yet dark, unto the sepulchre, and seeth the stone taken away from the sepulchre.

(1) Mary Magdalene, Peter, and John, are the first witnesses of the resurrection, and these cannot justly be suspected, for they themselves could hardly be persuaded of it; therefore, they would obviously not invent such a story on purpose.

(Joh 20:2) Then she ranne, and came to Simon Peter, and to the other disciple whom Iesus loued, and saide vnto them, They haue taken away the Lord out of the sepulchre, and we knowe not where they haue laid him.

(Joh 20:3) Peter therefore went forth, and the other disciple, and they came vnto the sepulchre.

(Joh 20:4) So they ranne both together, but the other disciple did outrunne Peter, and came first to the sepulchre.

(Joh 20:5) And he stouped downe, and sawe the linnen clothes lying: yet went he not in.

(Joh 20:6) Then came Simon Peter following him, and went into the sepulchre, and sawe the linnen clothes lye,

(Joh 20:7) And the kerchiefe that was vpon his head, not lying with the linnen clothes, but wrapped together in a place by it selfe.

(Joh 20:8) Then went in also the other disciple, which came first to the sepulchre, and he sawe it, and beleeued.

(Joh 20:9) For as yet they knewe not the Scripture, That he must rise againe from the dead.

(Joh 20:10) And the disciples went away againe vnto their owne home.

(Joh 20:11) But Marie stoode without at the sepulchre weeping: and as she wept, she bowed her selfe into the sepulchre,

(Notes Reference) But Mary stood (a) without at the sepulchre weeping: and as she wept, she stooped down, [and looked] into the sepulchre,

(a) That is, outside of the cave which the sepulchre was cut out of.

(Joh 20:12) And sawe two Angels in white, sitting, the one at the head, and the other at the feete, where the body of Iesus had laien.

(Notes Reference) (2) And seeth two angels in (b) white sitting, the one at the head, and the other at the feet, where the body of Jesus had lain.

(2) Two angels are made witnesses of the Lord's resurrection.

(b) In white clothing.

(Joh 20:13) And they said vnto her, Woman, why weepest thou? She said vnto them, They haue taken away my Lord, and I know not where they haue laide him.

(Notes Reference) And they say unto her, Woman, why weepest thou? She saith unto them, Because they have taken away (c) my Lord, and I know not where they have laid him.

(c) Mary spoke as the common people used to speak: for they spoke of a dead carcass as they did of a living man.

(Joh 20:14) When she had thus said, she turned her selfe backe, and sawe Iesus standing, and knewe not that it was Iesus.

(Notes Reference) (3) And when she had thus said, she turned herself back, and saw Jesus standing, and knew not that it was Jesus.

(3) Jesus witnesses by his presence that he is truly risen.

(Joh 20:15) Iesus saith vnto her, Woman, why weepest thou? whom seekest thou? She supposing that he had bene the gardener, said vnto him, Sir, if thou hast borne him hence, tell me where thou hast laid him, and I will take him away.

(Joh 20:16) Iesus saith vnto her, Marie. She turned her selfe, and said vnto him, Rabboni, which is to say, Master.

(Joh 20:17) Iesus saith vnto her, Touch me not: for I am not yet ascended to my Father: but goe to my brethren, and say vnto them, I ascend vnto my Father, and to your Father, and to my God, and your God.

(Notes Reference) (4) Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my (d) brethren, and say unto them, I ascend unto (e) my Father, and your Father; and [to] my God, and your God.

(4) Christ, who is risen, is not to be sought in this world according to the flesh, but in heaven by faith where he has gone before us.

(d) By his brethren he means his disciples, for in the following verse it is said that Mary told his disciples.

(e) He calls God his Father because he is naturally his Father in the Godhead, and he says "your Father" because he is our Father by grace through the adoption of the sons of God: that is, by taking us by his free grace to be his sons; Epiphanius.

(Joh 20:18) Marie Magdalene came and told the disciples that she had seene the Lord, and that he had spoken these things vnto her.

(Joh 20:19) The same day then at night, which was the first day of the weeke, and when the doores were shut where the disciples were assembled for feare of the Iewes, came Iesus and stoode in the middes, and saide to them, Peace be vnto you.

(Notes Reference) (5) Then the same day at evening, being the first [day] of the week, when the (f) doors were shut where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace [be] unto you.

(5) Christ, in that he presents himself before his disciples suddenly through his divine power, when the gates were shut, fully assures them both of his resurrection, and also of their apostleship, inspiring them with the Holy Spirit who is the director of the ministry of the Gospel.

(f) Either the doors opened to him of their own accord, or the very walls themselves were a passage to him.

(Joh 20:20) And when he had so saide, he shewed vnto them his handes, and his side. Then were the disciples glad when they had seene the Lord.

(Joh 20:21) Then saide Iesus to them againe, Peace be vnto you: as my Father sent me, so sende I you.

(Joh 20:22) And when he had saide that, he breathed on them, and saide vnto them, Receiue the holy Ghost.

(Joh 20:23) Whosoeuers sinnes ye remit, they are remitted vnto them: and whosoeuers sinnes ye reteine, they are reteined.

(Notes Reference) (6) Whose soever sins ye remit, they are remitted unto them; [and] whose soever [sins] ye retain, they are retained.

(6) The publishing of the forgiveness of sins by faith in Christ, and the setting forth and proclaiming the wrath of God in retaining the sins of the unbelievers, is the sum of the preaching of the gospel.

(Joh 20:24) But Thomas one of the twelue, called Didymus, was not with them when Iesus came.

(Notes Reference) (7) But Thomas, one of the twelve, called Didymus, was not with them when Jesus came.

(7) Christ draws out of the unbelief of Thomas a certain and sure testimony of his resurrection.

(Joh 20:25) The other disciples therefore saide vnto him, We haue seene the Lord: but he said vnto them, Except I see in his handes the print of the nailes, and put my finger into the print of the nailes, and put mine hand into his side, I will not beleeue it.

(Joh 20:26) And eight dayes after, againe his disciples were within, and Thomas with them. Then came Iesus, when the doores were shut, and stood in the middes, and said, Peace be vnto you.

(Joh 20:27) After saide he to Thomas, Put thy finger here, and see mine hands, and put forth thine hand, and put it into my side, and be not faithlesse, but faithfull.

(Joh 20:28) Then Thomas answered, and said vnto him, Thou art my Lord, and my God.

(Joh 20:29) Iesus said vnto him, Thomas, because thou hast seene me, thou beleeuest: blessed are they that haue not seene, and haue beleeued.

(Notes Reference) (8) Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed: blessed [are] they that have not seen, and [yet] have believed.

(8) True faith depends upon the mouth of God, and not upon the eyes of the flesh.

(Joh 20:30) And many other signes also did Iesus in the presence of his disciples, which are not written in this booke.

(Notes Reference) (9) And many other signs truly did Jesus in the presence of his disciples, which are not written in this book:

(9) To believe in Christ, the Son of God and our only saviour, is the goal of the doctrine of the gospel, and especially of the true account of the resurrection.

(Joh 20:31) But these things are written, that ye might beleeue, that Iesus is that Christ that Sonne of God, and that in beleeuing ye might haue life through his Name.

(Joh 21:1) After these things, Iesus shewed himselfe againe to his disciples at the sea of Tiberias: and thus shewed he himselfe:

(Notes Reference) After these things (1) Jesus shewed himself again to the disciples at the sea of Tiberias; and on this wise shewed he [himself].

(1) In that Christ is not only present here but also eats with his disciples, he gives a most full assurance of his resurrection.

(Joh 21:2) There were together Simon Peter, and Thomas, which is called Didymus, and Nathanael of Cana in Galile, and the sonnes of Zebedeus, and two other of his disciples.

(Joh 21:3) Simon Peter said vnto them, I go a fishing. They said vnto him, We also will goe with thee. They went their way and entred into a ship straightway, and that night caught they nothing.

(Joh 21:4) But when the morning was nowe come, Iesus stoode on the shore: neuerthelesse the disciples knewe not that it was Iesus.

(Joh 21:5) Iesus then said vnto them, Syrs, haue ye any meate? They answered him, No.

(Joh 21:6) Then he said vnto them, Cast out the net on the right side of the ship, and ye shall finde. So they cast out, and they were not able at all to draw it, for the multitude of fishes.

(Joh 21:7) Therefore said the disciple whom Iesus loued, vnto Peter, It is the Lord. When Simon Peter heard that it was the Lord, he girded his coate to him (for he was naked) and cast himselfe into the sea.

(Notes Reference) Therefore that disciple whom Jesus loved saith unto Peter, It is the Lord. Now when Simon Peter heard that it was the Lord, he girt [his] fisher's (a) coat [unto him], (for he was naked,) and did cast himself into the sea.

(a) It was a linen garment which prevented him from swimming freely.

(Joh 21:8) But the other disciples came by shippe (for they were not farre from land, but about two hundreth cubites) and they drewe the net with fishes.

(Joh 21:9) Assoone then as they were come to land, they sawe hoate coales, and fish laide thereon, and bread.

(Joh 21:10) Iesus saide vnto them, Bring of the fishes, which ye haue nowe caught.

(Joh 21:11) Simon Peter stepped foorth and drewe the net to land, full of great fishes, an hundreth, fiftie and three: and albeit there were so many, yet was not the net broken.

(Joh 21:12) Iesus saide vnto them, Come, and dine. And none of the disciples durst aske him, Who art thou? seeing they knewe that he was the Lord.

(Joh 21:13) Iesus then came and tooke bread, and gaue them, and fish likewise.

(Joh 21:14) This is now the third time that Iesus shewed himselfe to his disciples, after that he was risen againe from the dead.

(Joh 21:15) So when they had dined, Iesus said to Simon Peter, Simon the sonne of Iona, louest thou me more then these? He said vnto him, Yea Lord, thou knowest that I loue thee. He said vnto him, Feede my lambes.

(Notes Reference) (2) So when they had dined, Jesus saith to Simon Peter, Simon, [son] of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my lambs.

(2) Peter by this triple confession is restored into his former position from where he fell by his triple denial: and furthermore it is proclaimed that he is indeed a pastor, who shows his love to Christ in feeding his sheep.

(Joh 21:16) He said to him againe the second time, Simon the sonne of Iona, louest thou me? He said vnto him, Yea Lord, thou knowest that I loue thee. He said vnto him, Feede my sheepe.

(Joh 21:17) He said vnto him the third time, Simon the sonne of Iona, louest thou me? Peter was sorie because he said to him the third time, Louest thou me? and said vnto him, Lord, thou knowest all things: thou knowest that I loue thee. Iesus saide vnto him, Feede my sheepe.

(Notes Reference) He saith unto him the (b) third time, Simon, [son] of Jonas, lovest thou me? Peter was grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep.

(b) It was appropriate that he that had denied him three times should confess him three times, so that Peter might neither doubt the forgiveness of his grievous sin, nor his being restored to the office of the apostleship.

(Joh 21:18) Verely, verely I say vnto thee, When thou wast yong, thou girdedst thy selfe, and walkedst whither thou wouldest: but when thou shalt be olde, thou shalt stretch foorth thine hands, and another shall gird thee, and lead thee whither thou wouldest not.

(Notes Reference) (3) Verily, verily, I say unto thee, When thou wast young, thou (c) girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall (d) gird thee, and carry [thee] whither thou wouldest (e) not.

(3) The violent death of Peter is foretold.

(c) Those that took long trips, especially in the east and in those places where the people used long garments, needed to be girded and fastened up.

(d) He meant that kind of girding which is used with captives, when they are bound fast with cords and chains, as one would say, "Now you gird yourself as you think best, to go where you want to go, but the time will come when you will not gird yourself with a girdle, but another will bind you with chains, and carry you where you would not."

(e) Not that Peter suffered anything for the truth of God against his will, for we read that he came with joy and gladness when he returned from the council where he was whipped, but because this will comes not from the flesh, but from the gift of the Spirit who is given to us from above, therefore he shows that there should be a certain striving and conflict or repugnancy, which also is in us, in all our sufferings as touching the flesh.

(Joh 21:19) And this spake he signifying by what death he shoulde glorifie God. And when he had said this, he said to him, Folowe me.

(Notes Reference) This spake he, signifying by (f) what death he should glorify God. And when he had spoken this, he saith unto him, Follow me.

(f) That is, that Peter would die by a violent death.

(Joh 21:20) Then Peter turned about, and sawe the disciple whom JESUS loued, folowing, which had also leaned on his breast at supper, and had saide, Lord, which is he that betrayeth thee?

(Notes Reference) (4) Then Peter, turning about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee?

(4) We must take heed that while we cast our eyes upon others that we do not neglect that which we are commanded to do.

(Joh 21:21) When Peter therefore sawe him, he saide to Iesus, Lord, what shall this man doe?

(Joh 21:22) Iesus said vnto him, If I will that he tarie till I come, what is it to thee? follow thou me.

(Joh 21:23) Then went this worde abroade among the brethren, that this disciple shoulde not die. Yet Iesus saide not to him, He shall not die: but if I will that he tarie till I come, what is it to thee?

(Joh 21:24) This is that disciple, which testifieth of these things, and wrote these things, and we know that his testimonie is true.

(Notes Reference) (5) This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true.

(5) The history of Christ is truly and cautiously written: not for the curiosity of men, but for the salvation of the godly.

(Joh 21:25) Nowe there are also many other things which Iesus did, the which if they should be written euery one, I suppose the world coulde not conteine the bookes that shoulde be written, Amen.