Read Scripture In A Year: October 25

Passage 1: 2 Chronicles 21-22

(2Ch 21:1) Iehosphaphat then slept with his fathers, and was buried with his fathers in the citie of Dauid: and Iehoram his sonne reigned in his steade.

(2Ch 21:2) And he had brethren the sonnes of Iehoshaphat, Azariah, and Iehiel, and Zechariah, and Azariah, and Michael, and Shephatiah. All these were the sonnes of Iehoshaphat King of Israel.

(Notes Reference) And he had brethren the sons of Jehoshaphat, Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah: all these [were] the sons of Jehoshaphat king of (a) Israel.

(a) Read (2Ch 15:17) how by Israel he meant Judah.

(2Ch 21:3) And their father gaue them great giftes of siluer and of golde, and of precious things, with strong cities in Iudah, but the kingdome gaue he to Iehoram: for he was the eldest.

(2Ch 21:4) And Iehoram rose vp vpon the kingdom of his father, and made himselfe strong, and slew all his brethren with the sworde, and also of the princes of Israel.

(Notes Reference) Now when Jehoram was risen up to the kingdom of his father, he strengthened himself, and (b) slew all his brethren with the sword, and [divers] also of the princes of (c) Israel.

(b) Because the wicked always live in fear, and also are ambitious, they become cruel and spare not to murder them, whom by nature they ought most to cherish and defend.

(2Ch 21:5) Iehoram was two and thirtie yeere olde, when he began to reigne, and he reigned eyght yeere in Ierusalem.

(2Ch 21:6) And he walked in the way of the Kings of Israel, as the house of Ahab had done: for he had the daughter of Ahab to wife, and he wrought euill in the eyes of the Lord.

(Notes Reference) And he walked in the way of the kings of Israel, like as did the house of Ahab: for he had the daughter of Ahab to (d) wife: and he wrought [that which was] evil in the eyes of the LORD.

(d) So that we see how it cannot be that we should join with the wicked and serve God.

(2Ch 21:7) Howbeit the Lord would not destroy the house of Dauid, because of the couenant that he had made with Dauid, and because he had promised to giue a light to him, and to his sonnes for euer.

(2Ch 21:8) In his dayes Edom rebelled from vnder the hand of Iudah, and made a King ouer them.

(2Ch 21:9) And Iehoram went forth with his princes, and all his charets with him: and hee rose vp by night, and smote Edom, which had compassed him in, and the captaines of the charets.

(2Ch 21:10) But Edom rebelled from vnder the hande of Iudah vnto this day. then did Libnah rebell at the same time from vnder his hand, because he had forsaken the Lord God of his fathers.

(Notes Reference) So the Edomites revolted from under the hand of Judah unto this day. The same time [also] did (e) Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers.

(e) Read (2Ki 8:22).

(2Ch 21:11) Moreouer hee made hie places in the mountaines of Iudah, and caused the inhabitants of Ierusalem to commit fornication, and compelled Iudah thereto.

(Notes Reference) Moreover he made high places in the mountains of Judah, and caused the inhabitants of Jerusalem to commit (f) fornication, and compelled Judah [thereto].

(f) Meaning, idolatry because the idolater breaks promise with God as the adulteress does to her husband.

(2Ch 21:12) And there came a writing to him from Elijah the Prophet, saying, Thus sayth the Lord God of Dauid thy father, Because thou hast not walked in the wayes of Iehoshaphat thy father, nor in the wayes of Asa King of Iudah,

(Notes Reference) And there came a writing to him from (g) Elijah the prophet, saying, Thus saith the LORD God of David thy father, Because thou hast not walked in the ways of Jehoshaphat thy father, nor in the ways of Asa king of Judah,

(g) Some think that this was Elisha so called because he had the Spirit in abundance, as had Elijah.

(2Ch 21:13) But hast walked in the way of the kings of Israel, and hast made Iudah and the inhabitantes of Ierusalem to go a whoring, as the house of Ahab went a whoring, and hast also slaine thy brethre of thy fathers house, which were better then thou,

(2Ch 21:14) Beholde, with a great plague will the Lord smite thy people, and thy children, and thy wiues, and all thy substance,

(2Ch 21:15) And thou shalt be in great diseases in the disease of thy bowels, vntill thy bowels fall out for the disease, day by day.

(Notes Reference) And thou [shalt have] great sickness by disease of thy bowels, until (h) thy bowels fall out by reason of the sickness day by day.

(h) We see this example daily practised on them who fall away from God, and become idolaters and murderers of their brethren.

(2Ch 21:16) So the Lord stirred vp against Iehoram the spirite of the Philistims, and the Arabians that were beside the Ethiopians.

(Notes Reference) Moreover the LORD stirred up against Jehoram the spirit of the Philistines, and of the Arabians, that [were] near the (l) Ethiopians:

(l) There were other Arabians in Africa southward toward Egypt.

(2Ch 21:17) And they came vp into Iudah, and brake into it, and caryed away all the substance that was found in the Kings house, and his sonnes also, and his wiues, so that there was not a sonne left him, saue Iehoahaz, the yongest of his sonnes.

(Notes Reference) And they came up into Judah, and brake into it, and carried away all the substance that was found in the king's house, and his sons also, and his wives; so that there was never a son left him, save (k) Jehoahaz, the youngest of his sons.

(k) Called also Ahaziah, as in (2Ch 22:1) or Azariah in (2Ch 22:6).

(2Ch 21:18) And after all this, the Lord smote him in his bowels with an incurable disease.

(2Ch 21:19) And in processe of time, euen after the end of two yeeres, his guttes fell out with his disease: so he dyed of sore diseases: and his people made no burning for him like the burning of his fathers.

(2Ch 21:20) When he began to reigne, he was two and thirtie yeere olde, and reigned in Ierusalem eight yeere, and liued without being desired: yet they buryed him in the citie of Dauid, but not among the sepulchres of the Kings.

(Notes Reference) Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, (l) and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.

(l) That is, as some write, he was not regarded but deposed for his wickedness and idolatry so that his son reigned 22 years (his father yet living) without honour, and after his father's death he was confirmed to reign still, as in (2Ch 22:2).

(2Ch 22:1) And the inhabitants of Ierusalem made Ahaziah his yongest sonne King in his steade: for the armie that came with the Arabians to the campe, had slayne all the eldest: therefore Ahaziah the sonne of Iehoram King of Iudah reigned.

(Notes Reference) And the inhabitants of Jerusalem made Ahaziah his youngest son king in his stead: for the band of men that came with the (a) Arabians to the camp had slain all the eldest. So Ahaziah the son of Jehoram king of Judah reigned.

(a) Meaning the Philistines.

(2Ch 22:2) Two and fourtie yeere olde was Ahaziah when he began to reigne, and he reigned one yeere in Ierusalem. and his mothers name was Athaliah the daughter of Omri.

(Notes Reference) (b) Forty and two years old [was] Ahaziah when he began to reign, and he reigned (c) one year in Jerusalem. His mother's name also [was] Athaliah the daughter (d) of Omri.

(b) Read (2Ch 21:20).

(d) She was Ahab's daughter, who was the son of Omri.

(2Ch 22:3) He walked also in the wayes of the house of Ahab: for his mother counselled him to doe wickedly.

(2Ch 22:4) Wherefore he did euill in the sight of the Lord, like the house of Ahab: for they were his counsellers after the death of his father, to his destruction.

(Notes Reference) Wherefore he did evil in the sight of the LORD like the house of Ahab: for they were his (e) counsellors after the death of his father to his destruction.

(e) He shows that it follows that the rulers are as their counsellors are and that there cannot be a good king who allows wicked counsellors.

(2Ch 22:5) And he walked after their counsel, and went with Iehoram the sonne of Ahab King of Israel to fight against Hazael king of Aram at Ramoth Gilead: and the Aramites smote Ioram.

(2Ch 22:6) And he returned to be healed in Izreel, because of the woundes wherewith they had wounded him at Ramah, when he fought with Hazael King of Aram. Nowe Azariah the sonne of Iehoram King of Iudah went downe to see Iehoram the sonne of Ahab at Izreel, because hee was diseased.

(2Ch 22:7) And the destruction of Ahaziah came of God in that he went to Ioram: for when he was come, he went forth with Iehoram against Iehu the sonne of Nimshi, whom the Lord had anointed to destroy the house of Ahab.

(Notes Reference) And the destruction of Ahaziah (f) was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab.

(f) By this we see that nothing can come to any but by God's providence and as he has appointed, and therefore he causes everything to serve his purposes.

(2Ch 22:8) Therefore when Iehu executed iudgement vpon the house of Ahab, and found the princes of Iudah and the sonnes of the brethren of Ahaziah that waited on Ahaziah, he slew them also.

(2Ch 22:9) And he sought Ahaziah, and they caught him where he was hid in Samaria, and brought him to Iehu, and slewe him, and buryed him, because, sayd they, he is the sonne of Iehoshaphat, which sought the Lord with all his heart. So the house of Ahaziah was not able to reteine the kingdome.

(Notes Reference) And he sought Ahaziah: and they caught him, (for he was hid in Samaria,) and brought him to Jehu: and when they had slain him, they buried him: Because, said they, he [is] the son of (g) Jehoshaphat, who sought the LORD with all his heart. So the house of Ahaziah had no power to keep still the kingdom.

(g) This was the just plague of God because he joined himself with God's enemies: yet God to declare the worthiness of Jehoshaphat his grandfather moved them to give him the honour of burial.

(2Ch 22:10) Therefore when Athaliah the mother of Ahaziah sawe that her sonne was dead, shee arose and destroyed all the Kings seede of the house of Iudah.

(Notes Reference) But when Athaliah the mother of Ahaziah saw that her son was dead, she arose and (h) destroyed all the seed royal of the house of Judah.

(h) So that there would be no one to claim the crown and so she might usurp the government.

(2Ch 22:11) But Iehoshabeath the daughter of ye King, tooke Ioash the sonne of Ahaziah, and stale him from among the Kings sonnes, that shoulde be slayne, and put him and his nource in the bed chamber: so Iehoshabeath the daughter of King Iehoram the wife of Iehoiada the Priest (for shee was the sister of Ahaziah) hid him from Athaliah: so she slew him not.

(2Ch 22:12) And hee was with them hid in the house of God sixe yeeres, whiles Athaliah reigned ouer the land.

(Notes Reference) And he was with them hid in the (i) house of God six years: and Athaliah reigned over the (k) land.

(i) Meaning, in the chamber where the priests and Levites slept, who kept their courses weekly in the temple.

(k) That is, of Judah.

Passage 2: Daniel 3

(Dan 3:1) Nebuchad-nezzar the King made an image of gold, whose height was three score cubits, and the breadth thereof sixe cubites: hee set it vp in the plaine of Dura, in the prouince of Babel.

(Notes Reference) Nebuchadnezzar the king made (a) an image of gold, whose height [was] threescore cubits, [and] the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.

(a) Under pretence of religion, and holiness in making an image to his idol Bel, he sought his own ambition and vain glory: and this declares that he was not touched with the true fear of God before, but that he confessed him on a sudden motion, as the wicked when they are overcome with the greatness of his works. The Greek interpreters write that this was done eighteen years after the dream, and as may appear, the King feared lest the Jews by their religion should have altered the state of his commonwealth: therefore he meant to bring all to one type of religion, and so rather sought his own peace than God's glory.

(Dan 3:2) Then Nebuchad-nezzar ye King sent foorth to gather together the nobles, the princes and the dukes, the iudges, the receiuers, the counsellers, the officers, and all the gouernours of the prouinces, that they should come to the dedication of the image, which Nebuchad-nezzar the King had set vp.

(Notes Reference) Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the (b) dedication of the image which Nebuchadnezzar the (c) king had set up.

(b) Showing that the idol is not known for an idol as long as he is with workmen: but when the ceremonies and customs are recited and used, and the consent of the people is there, then they think they have made a god out of a block.

(c) This was sufficient with the wicked at all times to approve their religion, if the king's authority were alleged for the establishment of it, not considering in the meantime what God's word allowed.

(Dan 3:3) So the nobles, princes and dukes, the iudges, the receiuers, the counsellers, the officers, and all the gouernours of the prouinces were assembled vnto the dedicating of the image, that Nebuchad-nezzar the King had set vp: and they stood before the image, which Nebuchad-nezzar had set vp.

(Dan 3:4) Then an herald cried aloude, Be it knowen to you, O people, nations, and languages,

(Notes Reference) Then an herald cried aloud, To you it is commanded, O people, (d) nations, and languages,

(d) These are the two dangerous weapons, which Satan used to fight against the children of God, the consent of the multitude, and the cruelty of the punishment. For even though some feared God, yet the multitude who consented to the wickedness persuaded them: and here the King required not an inward consent, but an outward gesture, that the Jews might by little and little learn to forget their true religion.

(Dan 3:5) That when ye heare the sound of the cornet, trumpet, harpe, sackebut, psalterie, dulcimer, and all instruments of musike, ye fall downe and worship the golden image, that Nebuchad-nezzar the King hath set vp,

(Dan 3:6) And whosoeuer falleth not downe and worshippeth, shall the same houre bee cast into the middes of an hote fierie fornace.

(Dan 3:7) Therefore assoone as all the people heard the sound of the cornet, trumpet, harpe, sackebut, psalterie, and all instruments of musike, all the people, nations, and languages fell downe, and worshipped the golden image, that Nebuchad-nezzar the King had set vp.

(Dan 3:8) By reason whereof at that same time came men of the Caldeans, and grieuously accused the Iewes.

(Dan 3:9) For they spake and said to the King Nebuchad-nezzar, O King, liue for euer.

(Dan 3:10) Thou, O King, hast made a decree, that euery man that shall heare the sounde of the cornet, trumpet, harpe, sackebut, psalterie, and dulcimer, and all instruments of musike, shall fall downe and worship the golden image,

(Dan 3:11) And whosoeuer falleth not downe, and worshippeth, that he should be cast into the mids of an hote fierie fornace.

(Dan 3:12) There are certeine Iewes whome thou hast set ouer the charge of ye prouince of Babel, Shadrach, Meshach, and Abednego: these men, O King, haue not regarded thy commandement, neither wil they serue thy gods, nor worship the golden image, that thou hast set vp.

(Notes Reference) There are certain Jews whom thou hast set over the affairs of the province of Babylon, (e) Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up.

(e) It seems that they named not Daniel, because he was greatly in the king's favour, thinking if these three had been destroyed, they might have had better occasion to accuse Daniel. And this declares that this policy of erecting this image was invented by the malicious flatterers who sought nothing but the destruction of the Jews, whom they accused of rebellion and ingratitude.

(Dan 3:13) Then Nebuchad-nezzar in his anger and wrath commanded that they should bring Shadrach, Meshach, and Abednego: so these men were brought before the King.

(Dan 3:14) And Nebuchad-nezzar spake, and said vnto them, What disorder? will not you, Shadrach, Meshach, and Abednego serue my god, nor worship the golden image, that I haue set vp?

(Dan 3:15) Now therefore are ye ready when ye heare the sound of the cornet, trumpet, harpe, sackebut, psalterie, and dulcimer, and all instruments of musike, to fall downe, and worship the image, which I haue made? for if ye worship it not, ye shall be cast immediatly into the middes of an hote fierie fornace: for who is that God, that can deliuer you out of mine handes?

(Notes Reference) (f) Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; [well]: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who [is] that God that shall deliver you out of my hands?

(f) Signifying that he would receive them to grace if they would now obey his decree.

(Dan 3:16) Shadrach, Meshach, and Abednego answered and said to the King, O Nebuchad-nezzar, we are not carefull to answere thee in this matter.

(Notes Reference) Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we (g) [are] not careful to answer thee in this matter.

(g) For they would have done injury to God, if they would have doubted in this holy cause, and therefore they say that they are resolved to die for God's cause.

(Dan 3:17) Beholde, our God whom we serue, is able to deliuer vs from the hote fierie fornace, and hee will deliuer vs out of thine hand, O King.

(Notes Reference) If it be [so], our God whom we serve is (h) able to deliver us from the burning fiery furnace, and he will deliver [us] out of thine hand, O king.

(h) They have two points as their foundation: first on the power and providence of God over them, and second on their cause, which was God's glory, and the testifying of his true religion with their blood. And so they make open confession, that they will not so much as outwardly consent to idolatry.

(Dan 3:18) But if not, bee it knowen to thee, O King, that wee will not serue thy gods, nor worship the golden image, which thou hast set vp.

(Dan 3:19) Then was Nebuchad-nezzar full of rage, and the forme of his visage was changed against Shadrach, Meshach, and Abednego: therefore hee charged and commanded that they should heate the fornace at once seuen times more then it was wont to be heat.

(Notes Reference) Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: [therefore] he spake, and commanded that they should heat the furnace one seven (i) times more than it was wont to be heated.

(i) This declares that the more that tyrants rage, and the more crafty they show themselves in inventing strange and cruel punishments, the more is God glorified by his servants, to whom he gives patience and constancy to abide the cruelty of their punishment. For either he delvers them from death, or else for this life gives them better.

(Dan 3:20) And hee charged the most valiant men of warre that were in his armie, to binde Shadrach, Meshach, and Abednego, and to cast them into the hote fierie fornace.

(Dan 3:21) So these men were bounde in their coates, their hosen, and their clokes, with their other garments, and cast into the middes of the hote fierie fornace.

(Dan 3:22) Therefore, because the Kings commandement was straite, that the fornace should be exceeding hote, the flame of the fire slew those men that brought foorth Shadrach, Meshach and Abednego.

(Dan 3:23) And these three men Shadrach, Meshach and Abednego fell downe bound into the middes of the hote fierie fornace.

(Dan 3:24) Then Nebuchad-nezzar the King was astonied and rose vp in haste, and spake, and saide vnto his counsellers, Did not wee cast three men bound into the middes of the fire? Who answered and said vnto the King, It is true, O King.

(Dan 3:25) And he answered, and said, Loe, I see foure men loose, walking in the middes of the fire, and they haue no hurt, and the forme of the fourth is like the sonne of God.

(Notes Reference) He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the (k) Son of God.

(k) For the angels were called the sons of God because of their excellency. Therefore the king called this angel whom God sent to comfort his own in these great torments, the son of God.

(Dan 3:26) Then the King Nebuchad-nezzar came neere to the mouth of the hote fierie fornace, and spake and said, Shadrach, Meshach and Abednego, the seruants of the hie God goe foorth and come hither: so Shadrach, Meshach and Abednego came foorth of the middes of the fire.

(Notes Reference) Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, [and] spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come [hither]. Then Shadrach, Meshach, and Abednego, (l) came forth of the midst of the fire.

(l) This commends their obedience to God, that they would not because of any fear depart out of this furnace until the appointed time, as Noah remained in the ark, until the Lord called him forth.

(Dan 3:27) Then the nobles, princes and dukes, and the Kings counsellers came together to see these men, because the fire had no power ouer their bodies: for not an heare of their head was burnt, neither was their coates changed, nor any smelll of fire came vpon them.

(Dan 3:28) Wherefore Nebuchad-nezzar spake and said, Blessed be the God of Shadrach, Meshach and Abednego, who hath sent his Angel, and deliuered his seruants, that put their trust in him, and haue changed the Kings commandement, and yeelded their bodies rather then they would serue or worship any god, saue their owne God.

(Notes Reference) [Then] Nebuchadnezzar spake, and said, (m) Blessed [be] the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king's word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

(m) He was moved by the greatness of the miracle to praise God, but his heart was not touched. And here we see that miracles are not sufficient to convert men to God, but that doctrine most chiefly be joined with them, without which there can be no faith.

(Dan 3:29) Therefore I make a decree, that euery people, nation, and language, which speake any blasphemie against the God of Shadrach, Meshach and Abednego, shalbe drawen in pieces, and their houses shall be made a iakes, because there is no god that can deliuer after this sort.

(Notes Reference) Therefore I make a decree, That every people, nation, and language, which speak (n) any thing amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort.

(n) If this heathen king moved by God's Spirit would punish blasphemy, and made a law and set a punishment for such transgressors, much more ought all they that profess religion make sure that such impiety does not happen, lest according as their knowledge and responsibility is greater, so they suffer double punishment.

(Dan 3:30) Then the King promoted Shadrach, Meshach and Abednego in the prouince of Babel.

Passage 3: Acts 1

(Act 1:1) I have made the former treatise, O Theophilus, of al that Jesus began to doe and teach,

(Notes Reference) The (1) former treatise have I made, O Theophilus, of all that Jesus began both to (a) do and teach,

(1) Luke switches over from the history of the Gospel, that is from the history of the sayings and doings of Christ, unto the Acts of the Apostles.

(a) The acts of Jesus are the miracles and deeds which showed his Godhead, and his most perfect holiness, and examples of his doctrine.

(Act 1:2) Vntill the day that hee was taken vp, after that hee through the holy Ghost, had giuen commandements vnto the Apostles, whome hee had chosen:

(Act 1:3) To whome also he presented himselfe aliue after that he had suffered, by many infallible tokens, being seene of them by the space of fourtie daies, and speaking of those thinges which appertaine to the kingdome of God.

(Notes Reference) (2) To whom also he shewed himself alive after his passion by many (b) infallible proofs, being seen of them forty days, and speaking of the things pertaining to the kingdom of God:

(2) Christ did not immediately ascend into heaven after his resurrection in order to thoroughly prove his resurrection, and with his presence strengthen and encourage his Apostles in the doctrine which they had heard.

(b) He called those things infallible proofs which are otherwise termed necessary: now in that Christ spoke, and walked, and ate, and was felt by many, these are sure signs and proofs that he truly rose again.

(Act 1:4) And when he had gathered them together, he commanded them, that they should not depart from Hierusalem, but to waite for the promise of the Father, which sayde hee, yee haue heard of me.

(Notes Reference) And, being (c) assembled together with [them], commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, which, [saith he], ye have heard of me.

(c) They were dispersed here and there, but he gathers them together so that all of them might together be witnesses of his resurrection.

(Act 1:5) For Iohn in deede baptized with water, but ye shall be baptized with the holy Ghost within these fewe daies.

(Notes Reference) For John truly baptized with water; but ye shall be baptized (d) with the Holy Ghost not many days hence.

(d) Either by the Father, or by me: so that either the Father or Christ is set here contrasted with John, as the Holy Spirit is contrasted with water, as things that are comparable to one another.

(Act 1:6) When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore the kingdome to Israel?

(Notes Reference) (3) When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time (e) restore again the kingdom to Israel?

(3) We must fight before we triumph, and we must not search curiously after those things which God has not revealed.

(e) To the old and ancient state.

(Act 1:7) And hee saide vnto them, It is not for you to know the times, or the seasons, which the Father hath put in his owne power,

(Notes Reference) And he said unto them, It is not for you to know the times or the (f) seasons, which the Father hath put in his own power.

(f) That is, the proper occasions that provide opportunities for doing matters, which occasions the Lord has appointed to bring things to pass in.

(Act 1:8) But yee shall receiue power of the holy Ghost, when he shall come on you: and ye shalbe witnesses vnto me both in Hierusalem and in all Iudea, and in Samaria, and vnto the vttermost part of the earth.

(Act 1:9) And when he had spoken these things, while they behelde, he was taken vp: for a cloude tooke him vp out of their sight.

(Notes Reference) (4) And when he had spoken these things, while they beheld, he was taken up; and a cloud received him out of their sight.

(4) After Christ had promised the full power of the Holy Spirit, with whom he would govern his church (even though he would be absent in body), he took up his body from us into heavenly tabernacles to remain there until the latter day of judgment, as the angels witness.

(Act 1:10) And while they looked stedfastly towarde heauen, as hee went, beholde, two men stoode by them in white apparell,

(Act 1:11) Which also sayde, Yee men of Galile, why stande yee gasing into heauen? This Iesus which is taken vp from you into heauen, shall so come, as yee haue seene him goe into heauen.

(Notes Reference) Which also said, Ye men of Galilee, why stand ye gazing up into heaven? this same Jesus, which is taken up (g) from you into heaven, shall so come in like manner as ye have seen him go into heaven.

(g) That is, out of your sight.

(Act 1:12) Then returned they vnto Hierusalem from the mount that is called the mount of Oliues, which is neere to Hierusalem, being from it a Sabbath daies iourney.

(Notes Reference) Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath (h) day's journey.

(h) About two miles.

(Act 1:13) And when they were come in, they went vp into an vpper chamber, where abode both Peter and Iames, and Iohn, and Andrew, Philip, and Thomas, Bartlemew, and Matthewe, Iames the sonne of Alpheus, and Simon Zelotes, and Iudas Iames brother.

(Notes Reference) (5) And when they were (i) come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James [the son] of Alphaeus, and Simon Zelotes, and Judas [the brother] of James.

(5) Ecclesiastical assemblies to hear the word, and to make common prayer, were first instituted and kept in private houses by the Apostles.

(i) They went into the house which the Church had chosen at that time to be a gathering place for the whole assembly.

(Act 1:14) These all continued with one accorde in prayer and supplication with the women, and Marie the mother of Iesus, and with his brethren.

(Notes Reference) These all (k) continued with (l) one accord in (m) prayer and supplication, with the (n) women, and Mary the mother of Jesus, and with his (o) brethren.

(k) The Greek word signifies an invincible constancy and steadfastness.

(l) It is to good purpose that this agreement is mentioned: for those prayers are most acceptable to God which are made with agreeing minds and wills.

(m) The disciples prayed for the sending of the Holy Spirit, and also to be delivered from present dangers, of which there were many that they were experiencing.

(n) For it was appropriate to have the wives strengthened and encouraged who would afterwards be partakers of the dangers with their husbands.

(o) With his relatives.

(Act 1:15) And in those dayes Peter stoode vp in the middes of the disciples, and sayde (nowe the nomber of names that were in one place were about an hundreth and twentie.)

(Notes Reference) (6) And in those days Peter stood up in the midst of the disciples, and said, (the number of (p) names together were about an hundred and twenty,)

(6) Peter is made the spokesman and interpreter of the whole company of the Apostles, either by secret revelation of the Holy Spirit, or by the express judgment of the congregation.

(p) Because men are commonly referred to and enrolled by their names.

(Act 1:16) Yee men and brethren, this scripture must needes haue beene fulfilled, which the holy Ghost by the mouth of Dauid spake before of Iudas, which was guide to them that tooke Iesus.

(Notes Reference) (7) Men [and] brethren, this scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus.

(7) Peter anticipates the offence that might be taken at the falling away of Judas the betrayer, showing that all things which happened to him were foretold by God.

(Act 1:17) For hee was nombred with vs, and had obteined fellowship in this ministration.

(Act 1:18) He therefore hath purchased a field with the reward of iniquitie: and when he had throwen downe himselfe headlong, hee brast asunder in the middes, and all his bowels gushed out.

(Notes Reference) Now this man (q) purchased a field with the reward of iniquity; and (r) falling headlong, he burst asunder in the midst, and all his bowels gushed out.

(q) Luke did not consider Judas' purpose, but that which followed it, and so we used to say that a man has done himself harm, not that he wanted and intended to, but in respect of that which followed.

(r) The Greek words signify this much, that Judas fell down flat and was torn apart in the middle, with a tremendously great noise.

(Act 1:19) And it is knowen vnto all the inhabitants of Hierusalem, in so much, that that field is called in their owne language, Aceldama, That is, the field of blood.

(Act 1:20) For it is written in the booke of Psalmes, Let his habitation be void, and let no man dwel therein: also, Let another take his charge.

(Notes Reference) For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and his (s) bishoprick let another take.

(s) His office and ministry: David wrote these words against Doeg the King's herdsman: and these words "shepherd", "sheep", and "flock" are used with reference to the Church office and ministry, so that the Church and the offices are called by these names.

(Act 1:21) Wherefore of these men which haue companied with vs, all the time that the Lord Iesus was conuersant among vs,

(Notes Reference) (8) Wherefore of these men which have companied with us all the time that the Lord Jesus (t) went in and out among us,

(8) The Apostles do not deliberate at all, but first they consult and take guidance from God's word: and again they do nothing that concerns and is incumbent upon the whole body of the congregation, without making the congregation a part of the decision.

(t) This kind of speech signifies as much in the Hebrew language as the exercising of a public and difficult office, when they speak of such as are in any public office; (Deu 31:2; 1Ch 27:1).

(Act 1:22) Beginning from the baptisme of Iohn vnto the day that hee was taken vp from vs, must one of them bee made a witnesse with vs of his resurrection.

(Notes Reference) Beginning from the baptism of John, unto that same day that he was taken up (u) from us, must one be ordained to be a witness with us of his resurrection.

(u) From our company.

(Act 1:23) And they presented two, Ioseph called Barsabas, whose surname was Iustus, and Matthias.

(Notes Reference) (9) And they (x) appointed two, Joseph called Barsabas, who was surnamed Justus, and Matthias.

(9) The Apostles must be chosen immediately from God: and therefore after praying, Matthias is chose by lot, which is as it were God's own voice.

(x) Openly, and by the voices of the entire company.

(Act 1:24) And they praied, saying, Thou Lord, which knowest the hearts of all men, shewe whether of these two thou hast chosen,

(Act 1:25) That he may take the roume of this ministration and Apostleship, from which Iudas hath gone astray, to goe to his owne place.

(Notes Reference) That he may take (y) part of this ministry and apostleship, from which Judas by transgression (z) fell, that he might go to his own place.

(y) That he may be a member and partaker of this ministry.

(z) Departed from, or fallen from: and it is a metaphor taken from the word "way": for callings are signified by the name of "ways" with the Hebrews.

(Act 1:26) Then they gaue foorth their lottes: and the lotte fell on Matthias, and hee was by a common consent counted with the eleuen Apostles.