Read Scripture In A Year: September 18

(1Ch 1:1) Adam, Sheth, Enosh,

(Notes Reference) Adam, (a) Sheth, Enosh,

The Argument - The laws comprehend both these books in one, which the Grecians because of the length, divide into two: and they are called Chronicles, because they note briefly the history from Adam to the return from their captivity in Babylon. But these are not the books of Chronicles which are mentioned in the books of the kings of Judah and Israel, which set forth the story of both kingdoms, and later perished in the captivity, but an abridgement of the same, and were gathered by Ezra, as the Jews write after their return from Babylon. This first book contains a brief rehearsal of the children of Adam to Abraham, Isaac, Jacob and the twelve patriarchs, chiefly of Judah, and the reign of David, because Christ came from him according to the flesh. Therefore it sets forth more amply his acts both concerning civil government, and also the administration and care of things concerning religion, for the good success of which he rejoices and gives thanks to the Lord.

(a) Meaning, that Seth was Adam's son, and Enoch was Seth's son.

(1Ch 1:2) Kenan, Mahalaleel, Iered,

(1Ch 1:3) Henoch, Methushelah, Lamech,

(1Ch 1:4) Noah, She, Ham, and Iapheth.

(Notes Reference) Noah, (b) Shem, Ham, and Japheth.

(b) It would have been sufficient to have named Shem of whom came Abraham and David, but because the world was restored by these three, mention is also made of Ham and Japheth.

(1Ch 1:5) The sonnes of Iapheth were Gomer, and Magog, and Madai, and Iauan, and Tubal, and Meshech, and Tiras.

(1Ch 1:6) And the sonnes of Gomer, Ashchenaz, and Iphath and Togarmah.

(1Ch 1:7) Also the sonnes of Iauan, Elishah and Tarshishah, Kittim, and Dodanim.

(1Ch 1:8) The sonnes of Ham were Cush, and Mizraim, Put and Canaan.

(1Ch 1:9) And the sonnes of Cush, Siba and Hauilah, and Sabta, and Raamah, and Sabtecha. Also the sonnes of Raamah were Sheba and Dedan.

(1Ch 1:10) And Cush begate Nimrod, who began to be mightie in the earth.

(Notes Reference) And Cush begat (c) Nimrod: he began to be mighty upon the earth.

(1Ch 1:11) And Mizraim begate Ludim and Anamim, Lehabim, and Naphtuhim:

(1Ch 1:12) Pathrusim also, and Casluhim, of whome came the Philistims, and Caphtorim.

(1Ch 1:13) Also Canaan begate Zidon his first borne, and Heth,

(1Ch 1:14) And the Iebusite, and the Amorite, and the Girgashite,

(1Ch 1:15) And the Hiuuite, and the Arkite, and the Simite,

(1Ch 1:16) And the Aruadite, and the Zemarite, and the Hamathite.

(1Ch 1:17) The sonnes of Shem were Elam and Asshur, and Arpachshad, and Lud, and Aram, and Vz, and Hul, and Gether, and Meshech.

(Notes Reference) The sons of Shem; Elam, and Asshur, and Arphaxad, and Lud, and (d) Aram, and Uz, and Hul, and Gether, and Meshech.

(d) Of whom came the Syrians, and therefore they are called Amramites throughout all scripture.

(1Ch 1:18) Also Arpachshad begate Shelah, and Shelah begate Eber.

(Notes Reference) And Arphaxad begat Shelah, and Shelah begat (e) Eber.

(e) Of him came the Hebrews who were later called Israelites of Israel, who was Jacob and Jews of Judah because of the excellency of that tribe.

(1Ch 1:19) Vnto Eber also were borne two sonnes: the name of the one was Peleg: for in his dayes was ye earth deuided: and his brothers name was Ioktan.

(1Ch 1:20) Then Ioktan begate Almodad and Sheleph, and Hazermaueth and Ierah,

(1Ch 1:21) And Hadoram and Vzal and Diklah,

(1Ch 1:22) And Ebal, and Abimael, and Sheba,

(1Ch 1:23) And Ophir, and Hauilah and Iobab: all these were the sonnes of Ioktan.

(1Ch 1:24) Shem, Arpachshad, Shelah,

(Notes Reference) (f) Shem, (g) Arphaxad, Shelah,

(f) He repeats Shem again because he would come to the stock of Abraham.

(g) Who came from Shem, and of him Shelah.

(1Ch 1:25) Eber, Peleg, Rehu,

(1Ch 1:26) Serug, Nahor, Terah,

(1Ch 1:27) Abram, which is Abraham.

(1Ch 1:28) The sonnes of Abraham were Izhak, and Ishmael.

(1Ch 1:29) These are their generations. The eldest sonne of Ishmael was Nebaioth, and Kedar, and Adbeel, and Mibsam,

(1Ch 1:30) Mishma, and Dumah, Massa, Hadad, and Tema,

(1Ch 1:31) Ietur, Naphish and Kedemah: these are the sonnes of Ishmael.

(1Ch 1:32) And Keturah Abrahams concubine bare sonnes, Zimran, and Iokshan, and Medan, and Midian, and Ishbak, and Shuah: and the sonnes of Iokshan, Sheba, and Dedan.

(Notes Reference) Now the sons of Keturah, Abraham's (h) concubine: she bare Zimran, and Jokshan, and Medan, and Midian, and Ishbak, and Shuah. And the sons of Jokshan; Sheba, and Dedan.

(h) Read (Gen 25:4).

(1Ch 1:33) And the sonnes of Midian were Ephah, and Ephar, and Henoch, and Abida, and Eldaah: All these are the sonnes of Keturah.

(1Ch 1:34) And Abraham begate Izhak: the sonnes of Izhak, Esau, and Israel.

(1Ch 1:35) The sonnes of Esau were Eliphaz, Reuel, and Ieush, and Iaalam, and Korah.

(Notes Reference) The sons of Esau; (i) Eliphaz, Reuel, and Jeush, and Jaalam, and Korah.

(i) These were born from three different mothers, read (Gen 36:4).

(1Ch 1:36) The sonnes of Eliphaz, Teman, and Omar, Zephi, and Gatam, Kenaz, and Timna, and Amalek.

(Notes Reference) The sons of Eliphaz; Teman, and Omar, Zephi, and Gatam, Kenaz, and (k) Timna, and Amalek.

(k) Which was Eliphaz's concubine, read (Gen 36:12).

(1Ch 1:37) The sonnes of Reuel, Nahath, Zerah, Shammah and Mizzah.

(1Ch 1:38) And the sonnes of Seir, Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.

(Notes Reference) And the sons of (l) Seir; Lotan, and Shobal, and Zibeon, and Anah, and Dishon, and Ezer, and Dishan.

(l) He is also called Seir the Horite, who inhabited mount Seir, (Gen 36:20).

(1Ch 1:39) And the sonnes of Lotan, Hori, and Homam, and Timna Lotans sister.

(1Ch 1:40) The sonnes of Shobal were Alian, and Manahath, and Ebal, Shephi, and Onam. And the sonnes of Zibeon, Aiah and Anah.

(1Ch 1:41) The sonne of Anah was Dishon. And the sonnes of Dishon, Amran, and Eshban, and Ithran, and Cheran.

(1Ch 1:42) The sonnes of Ezer were Bilhan, and Zaauan, and Iaakan. The sonnes of Dishon were Vz, and Aran.

(1Ch 1:43) And these were the Kings that reigned in the land of Edom, before a King reigned ouer the children of Israel, to wit, Bela the sonne of Beor, and the name of his citie was Dinhabah.

(Notes Reference) Now these [are] the (m) kings that reigned in the land of Edom before [any] king reigned over the children of Israel; Bela the son of Beor: and the name of his city [was] Dinhabah.

(m) He makes mention of the kings that came from Esau according to God's promise made to Abraham concerning him, that kings would come from him. These eight kings reigned one after another in Idumea to the time of David who conquered their country.

(1Ch 1:44) Then Bela died, and Iobab the sonne of Zerah of Bozrah reigned in his stead.

(Notes Reference) And when Bela was dead, Jobab the son of Zerah of (n) Bozrah reigned in his stead.

(n) Which was the principal city of the Edomites.

(1Ch 1:45) And whe Iobab was dead, Hussham of the land of the Temanites reigned in his stead.

(1Ch 1:46) And when Hussham was dead, Hadad the sonne of Bedad which smote Midian in the fielde of Moab, reigned in his steade, and the name of his citie was Auith.

(1Ch 1:47) So Hadad dyed, and Samlah of Mashrecah reigned in his stead.

(1Ch 1:48) And Samlah dyed, and Shaul of Rehoboth by the riuer reigned in his stead.

(1Ch 1:49) And when Shaul was dead, Baal-hanan the sonne of Achbor reigned in his stead.

(1Ch 1:50) And Baal-hanan dyed, and Hadad reigned in his stead, and the name of his citie was Pai, and his wiues name Mehetabel the daughter of Matred the daughter of Mezahab.

(1Ch 1:51) Hadad dyed also, and there were dukes in Edom, duke Timna, duke Aliah, duke Ietheth,

(1Ch 1:52) Duke Aholibamah, duke Elah, duke Pinon,

(1Ch 1:53) Duke Kenaz, duke Teman, duke Mibzar,

(1Ch 1:54) Duke Magdiel, duke Iram: these were the dukes of Edom.

Passage 2: Ezekiel 14

(Eze 14:1) Then came certaine of the Elders of Israel vnto me, and sate before me.

(Notes Reference) Then came certain of the elders of Israel to me, and (a) sat before me.

(a) He shows the hypocrisy of the idolaters, who will pretend to hear the prophets of God, though in their hearts they follow nothing less than their admonitions and also how by one means or another God discovers them.

(Eze 14:2) And the worde of the Lord came vnto me, saying,

(Eze 14:3) Sonne of man, these men haue set vp their idoles in their heart, and put the stumbling blocke of their iniquitie before their face: should I, being required, answere them?

(Notes Reference) Son of man, these men have set up their idols in their (b) heart, and put the stumblingblock of their iniquity before their face: should I be enquired of at all by them?

(b) They are not only idolaters in heart, but also worship their filthy idols openly which lead them in blindness, and cause them to stumble, so that he will not hear them when they call to him. See Isa 1:15

(Eze 14:4) Therefore speake vnto them, and say vnto them, Thus saith the Lord God, Euery man of the house of Israel that setteth vp his idols in his heart, and putteth the stumbling blocke of his iniquitie before his face, and commeth to the Prophet, I the Lord will answere him that commeth, according to the multitude of his idoles:

(Notes Reference) Therefore speak to them, and say to them, Thus saith the Lord GOD; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumblingblock of his iniquity before his face, and cometh to the (c) prophet; I the LORD will answer him that cometh according to the multitude (d) of his idols;

(d) As his abomination has deserved: that is, he will be led with lies according as he delighted in it, (2Th 2:10).

(Eze 14:5) That I may take the house of Israel in their owne heart, because they are all departed from me through their idoles.

(Notes Reference) That (e) I may take the house of Israel in their own heart, because they are all estranged from me through their idols.

(e) That is, convince them by their own conscience.

(Eze 14:6) Therfore say vnto the house of Israel, Thus sayth the Lord God, Returne, and withdraw your selues, and turne your faces from your idoles, and turne your faces from all your abominations.

(Eze 14:7) For euery one of the house of Israel, or of the stranger that soiourneth in Israel, which departeth from mee, and setteth vp his idoles in his heart, and putteth the stumbling blocke of his iniquitie before his face, and commeth to a Prophet, for to inquire of him for me, I the Lord will answere him for my selfe,

(Eze 14:8) And I will set my face against that man, and will make him an example and prouerbe, and I will cut him off from the middes of my people, and ye shall knowe that I am the Lord.

(Eze 14:9) And if the Prophet be deceiued, when hee hath spoken a thing, I the Lord haue deceiued that Prophet, and I will stretch out mine hande vpon him, and will destroy him from the middes of my people of Israel.

(Notes Reference) And if the prophet be (f) deceived when he hath spoken a thing, I the LORD have deceived that prophet, and I will stretch out my hand upon him, and will destroy him from the midst of my people Israel.

(f) The prophet declares that God for man's ingratitude raises up false prophets to seduce them that delight in lies rather than in the truth of God, and thus he punishes sin with sin, (1Ki 22:20, 1Ki 22:22) and destroys those prophets as well as the people.

(Eze 14:10) And they shall beare their punishment: the punishment of the Prophet shall bee euen as the punishment of him that asketh,

(Eze 14:11) That the house of Israel may go no more astray from mee, neither bee polluted any more with all their transgressions, but that they may be my people, and I may be their God, sayth the Lord God.

(Notes Reference) That the house of (g) Israel may no more go astray from me, neither be polluted any more with all their transgressions; but that they may be my people, and I may be their God, saith the Lord GOD.

(g) Thus God's judgments against the wicked are admonitions to the godly to cleave to the Lord and not to defile themselves with the same abominations.

(Eze 14:12) The worde of the Lord came againe vnto me, saying,

(Eze 14:13) Sonne of man, when ye land sinneth against me by committing a trespasse, then will I stretch out mine hand vpon it, and will breake the staffe of the bread thereof, and will send famine vpon it, and I will destroy man and beast forth of it.

(Notes Reference) Son of man, when the land sinneth against me by trespassing grievously, then will I stretch out my hand upon it, (h) and will break the staff of its bread, and will send famine upon it, and will cut off man and beast from it:

(h) Read (Eze 4:16, Eze 5:17; Isa 3:1).

(Eze 14:14) Though these three men Noah, Daniel, and Iob were among them, they shoulde deliuer but their owne soules by their righteousnes, saith the Lord God.

(Notes Reference) Though these three men, (i) Noah, Daniel, and Job, were in it, they should deliver their own souls only by their (k) righteousness, saith the Lord GOD.

(i) Though Noah and Job were now alive, which in their time were most godly men (for at this time Daniel was in captivity with Ezekiel) and so these three together would pray for this wicked people, yet I would not hear them, read (Jer 15:1).

(k) Meaning, that a very few (which he calls the remnant, (Eze 14:22)) would escape these plagues, whom God has sanctified and made righteous, so that this righteousness is a sign that they are the Church of God, whom he would preserve for his own sake.

(Eze 14:15) If I bring noysome beastes into the lande and they spoyle it, so that it bee desolate, that no man may passe through, because of beastes,

(Eze 14:16) Though these three men were in the mids thereof, As I liue, sayth the Lord God, they shall saue neither sonnes nor daughters: they onely shalbe deliuered, but the land shall be waste.

(Eze 14:17) Or if I bring a sworde vpon this land, and say, Sword, go through the land, so that I destroy man and beast out of it,

(Eze 14:18) Though these three men were in the mids thereof, As I liue, sayth the Lord God, they shall deliuer neither sonnes nor daughters, but they onely shall be deliuered themselues.

(Eze 14:19) Or if I send a pestilence into this land, and powre out my wrath vpon it in blood, to destroy out of it man and beast,

(Eze 14:20) And though Noah, Daniel and Iob were in the middes of it, As I liue, sayth the Lord God, they shall deliuer neither sonne nor daughter: they shall but deliuer their owne soules by their righteousnes.

(Eze 14:21) For thus saith the Lord God, Howe much more when I sende my foure sore iudgements vpon Ierusalem, euen the sworde, and famine, and the noysome beast and pestilence, to destroy man and beast out of it?

(Eze 14:22) Yet beholde, therein shalbe left a remnant of them that shalbe caryed away both sonnes and daughters: behold, they shall come forth vnto you, and ye shall see their way, and their enterprises: and ye shall be comforted, concerning the euill that I haue brought vpon Ierusalem, euen concerning al that I haue brought vpon it.

(Notes Reference) Yet, behold, in it shall be left a (l) remnant that shall be brought forth, [both] sons and daughters: behold, they shall come forth to you, and ye shall see their way and their doings: and ye shall be comforted concerning the evil that I have brought upon Jerusalem, [even] concerning all that I have brought upon it.

(l) See Eze 5:3

(Eze 14:23) And they shall comfort you, when yee see their way and their enterprises: and ye shall know, that I haue not done without cause all that I haue done in it, saith the Lord God.

Passage 3: Luke 10

(Luk 10:1) After these thinges, the Lord appointed other seuentie also, and sent them, two and two before him into euery citie and place, whither he himselfe should come.

(Notes Reference) After (1) these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come.

(1) The seventy are sent as the second forewarners of the coming of Christ.

(Luk 10:2) And he said vnto them, The haruest is great, but the labourers are fewe: pray therefore the Lord of the haruest to sende foorth labourers into his haruest.

(Luk 10:3) Goe your wayes: beholde, I send you foorth as lambes among wolues.

(Notes Reference) (2) Go your ways: behold, I send you forth as lambs among wolves.

(2) The faithful ministers of the word are in this world as lambs among wolves: but if they are diligent to do their duty, he who sent them will also preserve them.

(Luk 10:4) Beare no bagge, neither scrippe, nor shoes, and salute no man by the way.

(Notes Reference) Carry neither purse, nor scrip, nor shoes: and salute (a) no man by the way.

(a) This is spoken figuratively, which manner of speech men use when they put down more in words than is meant. This is usual among the Hebrews when they command a thing to be done speedily without delay, as is found in (2Ki 4:29); for in any other case courteous and gentle salutations are matters of Christian duty: as for the calling, it was only for a limited time.

(Luk 10:5) And into whatsoeuer house ye enter, first say, Peace be to this house.

(Luk 10:6) And if the sonne of peace be there, your peace shall rest vpon him: if not, it shall turne to you againe.

(Notes Reference) And if (b) the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again.

(b) So say the Hebrews: that is, he that favours the doctrine of peace and embraces it.

(Luk 10:7) And in that house tary still, eating and drinking such things as by them shall be set before you: for the labourer is worthy of his wages. Goe not from house to house.

(Notes Reference) And in the same house (c) remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

(c) Take up your lodging in that house which you enter into first, that is, do not be concerned about comfortable lodging, as men do who plan to stay in a place a long time: for here that solemn preaching of the gospel, which was used afterward when the Churches were settled, is not instituted: but these are sent abroad to all the coasts of Judea to show them that the last jubilee is at hand.

(Luk 10:8) But into whatsoeuer citie ye shall enter, if they receiue you, eate such things as are set before you,

(Notes Reference) And into whatsoever city ye enter, and they receive you, (d) eat such things as are set before you:

(d) Be content with the food that is set before you.

(Luk 10:9) And heale the sicke that are there, and say vnto them, The kingdome of God is come neere vnto you.

(Luk 10:10) But into whatsoeuer citie ye shall enter, if they will not receiue you, goe your wayes out into the streetes of the same, and say,

(Notes Reference) (3) But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

(3) God is a most severe avenger of the ministry of his gospel.

(Luk 10:11) Euen the very dust, which cleaueth on vs of your citie, we wipe off against you: notwithstanding knowe this, that the kingdome of God was come neere vnto you.

(Luk 10:12) For I say to you, that it shall be easier in that day for them of Sodom, then for that citie.

(Luk 10:13) Woe be to thee, Chorazin: woe be to thee, Beth-saida: for if the miracles had bene done in Tyrus and Sidon, which haue bene done in you, they had a great while agone repented, sitting in sackecloth and ashes.

(Luk 10:14) Therefore it shall be easier for Tyrus, and Sidon, at the iudgement, then for you.

(Luk 10:15) And thou, Capernaum, which art exalted to heauen, shalt be thrust downe to hell.

(Luk 10:16) He that heareth you, heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.

(Luk 10:17) And the seuentie turned againe with ioy, saying, Lord, euen the deuils are subdued to vs through thy Name.

(Notes Reference) (4) And the seventy returned again with joy, saying, Lord, even the devils are subject unto us (e) through thy name.

(4) Neither the gift of miracles, neither any other excellent gift, but only our election gives us an occasion of true joy. And only the publishing of the gospel is the destruction of Satan.

(e) For Christ's disciples used no absolute authority, but performed the miracles they did by calling upon Christ's name.

(Luk 10:18) And he said vnto them, I sawe Satan, like lightening, fall downe from heauen.

(Notes Reference) And he said unto them, I beheld Satan as lightning (f) fall from heaven.

(f) Paul writes that the location of the devil and his angels is in the air, as is found in (Eph 6:12), and he is said to be cast down from there by force, when his power is abolished by the voice of the Gospel.

(Luk 10:19) Beholde, I giue vnto you power to treade on Serpents, and Scorpions, and ouer all the power of the enemie, and nothing shall hurt you.

(Notes Reference) Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means (g) hurt you.

(g) Will do you wrong.

(Luk 10:20) Neuerthelesse, in this reioyce not, that the spirits are subdued vnto you: but rather reioyce, because your names are written in heauen.

(Luk 10:21) That same houre reioyced Iesus in the spirit, and said, I confesse vnto thee, Father, Lord of heauen and earth, that thou hast hid these things from the wise and vnderstanding, and hast reueiled them to babes: euen so, Father, because it so pleased thee.

(Notes Reference) (5) In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the (h) wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

(5) The Church is contemptible, if we consider its outward appearance, but the wisdom of God is most marvellous in it.

(h) Of this world.

(Luk 10:22) All things are giuen me of my Father: and no man knoweth who the Sonne is, but the Father: neither who the Father is, saue the Sonne, and he to whom the Sonne will reueile him.

(Notes Reference) (6) All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and [he] to whom the Son will reveal [him].

(6) Whoever seeks the Father without the Son wanders out of the way.

(Luk 10:23) And he turned to his disciples, and said secretly, Blessed are the eyes, which see that ye see.

(Notes Reference) (7) And he turned him unto [his] disciples, and said privately, Blessed [are] the eyes which see the things that ye see:

(7) The difference between the Old Testament and the New consists in the measure of revelation.

(Luk 10:24) For I tell you that many Prophets and Kings haue desired to see those things, which ye see, and haue not seene them: and to heare those things which ye heare, and haue not heard them.

(Luk 10:25) Then beholde, a certaine Lawyer stoode vp, and tempted him, saying, Master, what shall I doe, to inherite eternall life?

(Notes Reference) (8) And, behold, (i) a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

(8) Faith does not take away but establishes the doctrine of the law.

(i) One of those who proclaimed himself to be learned in the rites and laws of Moses.

(Luk 10:26) And he saide vnto him, What is written in the Lawe? howe readest thou?

(Luk 10:27) And he answered, and saide, Thou shalt loue thy Lord God with all thine heart, and with all thy soule, and with all thy strength, and with all thy thought, and thy neighbour as thy selfe.

(Luk 10:28) Then he said vnto him, Thou hast answered right: this doe, and thou shalt liue.

(Luk 10:29) But he willing to iustifie himselfe, said vnto Iesus, Who is then my neighbour?

(Notes Reference) (9) But he, willing (k) to justify himself, said unto Jesus, And who is my neighbour?

(9) The law defines our neighbour as anyone at all that we may help.

(k) That is, to vouch his righteousness, or show that he was just, that is, void of all faults: and (Jam. 5:1-20) uses the word of justification in this sense.

(Luk 10:30) And Iesus answered, and saide, A certaine man went downe from Hierusalem to Iericho, and fell among theeues, and they robbed him of his raiment, and wounded him, and departed, leauing him halfe dead.

(Luk 10:31) Nowe so it fell out, that there came downe a certaine Priest that same way, and when he sawe him, he passed by on the other side.

(Luk 10:32) And likewise also a Leuite, when he was come neere to the place, went and looked on him, and passed by on the other side.

(Luk 10:33) Then a certaine Samaritane, as he iourneyed, came neere vnto him, and when he sawe him, he had compassion on him,

(Luk 10:34) And went to him, and bound vp his wounds, and powred in oyle and wine, and put him on his owne beast, and brought him to an Inne, and made prouision for him.

(Luk 10:35) And on the morowe when he departed, he tooke out two pence, and gaue them to the hoste, and said vnto him, Take care of him, and whatsoeuer thou spendest more, when I come againe, I will recompense thee.

(Luk 10:36) Which nowe of these three, thinkest thou, was neighbour vnto him that fell among the theeues?

(Luk 10:37) And he saide, He that shewed mercie on him. Then said Iesus vnto him, Goe, and do thou likewise.

(Luk 10:38) Nowe it came to passe, as they went, that he entred into a certaine towne, and a certaine woman named Martha, receiued him into her house.

(Notes Reference) (10) Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

(10) Christ does not desire to be waited upon in a delicate manner, but to be heard diligently; this is that which he especially requires.

(Luk 10:39) And she had a sister called Marie, which also sate at Iesus feete, and heard his preaching.

(Luk 10:40) But Martha was combred about much seruing, and came to him, and saide, Master, doest thou not care that my sister hath left me to serue alone? bid her therefore, that she helpe me.

(Luk 10:41) And Iesus answered, and said vnto her, Martha, Martha, thou carest, and art troubled about many things:

(Luk 10:42) But one thing is needefull, Marie hath chosen the good part, which shall not be taken away from her.