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Passage 1: 1 Chronicles 3

(1Ch 3:1) These also were the sonnes of Dauid which were borne vnto him in Hebron: the eldest Amnon of Ahinoam, the Izraelitesse: the seconde Daniel of Abigail the Carmelitesse:

(Notes Reference) Now these were the sons of (a) David, which were born unto him in Hebron; the firstborn Amnon, of Ahinoam the Jezreelitess; the second (b) Daniel, of Abigail the Carmelitess:

(a) He returns to the genealogy of David, to show that Christ came from his stock.

(b) Who in (2Sa 3:3) is called Chileab, born of her that was Nabal's wife the Carmelite.

(1Ch 3:2) The third Absalom the sonne of Maachah daughter of Talmai King of Geshur: the fourth Adoniiah the sonne of Haggith:

(1Ch 3:3) The fift Shepatiah of Abital: ye sixt Ithream by Eglah his wife.

(1Ch 3:4) These sixe were borne vnto him in Hebron: and there hee reigned seuen yeere and sixe moneths: and in Ierusalem he reigned three and thirtie yeere.

(1Ch 3:5) And these foure were borne vnto him in Ierusalem, Shimea, and Shobab, and Nathan, and Salomon of Bathshua the daughter of Ammiel:

(Notes Reference) And these were born unto him in Jerusalem; Shimea, and Shobab, and Nathan, and Solomon, four, of (c) Bathshua the daughter of Ammiel:

(c) Called also Bathsheba the daughter of Eliam: for they gave them various names.

(1Ch 3:6) Ibhar also, and Elishama, and Eliphalet,

(Notes Reference) Ibhar also, and (d) Elishama, and Eliphelet,

(d) Elishama, or Elishua, (2Sa 5:15) and Eliphelet died, and David named those sons who were born next by the same names; in the book of kings his living children are mentioned and here both they that were alive and dead.

(1Ch 3:7) And Nogah, and Nepheg, and Iaphia,

(1Ch 3:8) And Elishama, and Eliada, and Eliphelet, nine in nomber.

(1Ch 3:9) These are all the sonnes of Dauid, besides the sonnes of the concubines, and Thamar their sister.

(1Ch 3:10) And Salomons sonne was Rehoboam, whose sonne was Abiah, and Asa his sonne, and Iehoshaphat his sonne,

(1Ch 3:11) And Ioram his sonne, and Ahaziah his sonne, and Ioash his sonne,

(1Ch 3:12) And Amaziah his sonne, and Azariah his sonne, and Iotham his sonne,

(1Ch 3:13) And Ahaz his sonne, and Hezekiah his sonne, and Manasseh his sonne,

(1Ch 3:14) And Amon his sonne, and Iosiah his sonne.

(1Ch 3:15) And of the sonnes of Iosiah, the eldest was Iohanan, the second Iehoiakim, the thirde Zedekiah, and the fourth Shallum.

(Notes Reference) And the sons of Josiah [were], the (e) firstborn Johanan, the second Jehoiakim, the third Zedekiah, the fourth Shallum.

(e) So called because he was preferred for the royal dignity before his brother Jehoiakim who was the elder.

(1Ch 3:16) And the sonnes of Iehoiakim were Ieconiah his sonne, and Zedekiah his sonne.

(1Ch 3:17) And the sonnes of Ieconiah, Assir and Shealtiel his sonne:

(1Ch 3:18) Malchiram also and Pedaiah, and Shenazar, Iecamiah, Hoshama, and Nedabiah.

(1Ch 3:19) And the sonnes of Pedaiah were Zerubbabel, and Shimei: and the sonnes of Zerubbabel were Meshullam, and Hananiah, and Shelomith their sister,

(Notes Reference) And the sons of Pedaiah [were], (f) Zerubbabel, and Shimei: and the sons of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister:

(f) Matthew says that Zerubbabel was the son of Shealtiel, meaning that he was his nephew according to the Hebrew speech: for he was Pedaiah's son.

(1Ch 3:20) And Hashubah, and Ohel, and Berechiah, and Hazadiah, and Iushabheshed, fiue in nomber.

(1Ch 3:21) And the sonnes of Hananiah were Pelatiah, and Iesaiah: the sonnes of Rephaiah, the sonnes of Arnan, the sonnes of Obadiah, the sonnes of Shechaniah.

(1Ch 3:22) And the sonne of Shechaniah was Shemaiah: and the sonnes of Shemaiah were Hattush and Igeal, and Bariah, and Neariah, and Shaphat, sixe.

(Notes Reference) And the sons of Shechaniah; Shemaiah: and the sons of Shemaiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, (g) six.

(g) So that Shemaiah was Shechaniah's natural son, and the other five his nephews and in all there were six.

(1Ch 3:23) And the sonnes of Neariah were Elioenai, and Hezekiiah, and Azrikam, three.

(1Ch 3:24) And the sonnes of Elioenai were Hodaiah, and Eliashib, and Pelaiah, and Akkub, and Iohanan, and Delaiah, and Anani, seuen.

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Passage 2: Ezekiel 16

(Eze 16:1) Again, the worde of the Lord came vnto me, saying,

(Eze 16:2) Sonne of man, cause Ierusalem to knowe her abominations,

(Eze 16:3) And say, Thus saith the Lord God vnto Ierusalem, Thine habitation and thy kindred is of the land of Canaan: thy father was an Amorite, and thy mother an Hittite.

(Notes Reference) And say, Thus saith the Lord GOD to Jerusalem; Thy birth and thy nativity [is] of the land (a) of Canaan; thy father [was] an Amorite, and thy mother an Hittite.

(a) You boast to be of the seed of Abraham, but you are degenerate and follow the abominations of the wicked Canaanites as children do the manners of their fathers, (Isa 1:4, Isa 57:3).

(Eze 16:4) And in thy natiuitie whe thou wast borne, thy nauell was not cut: thou wast not washed in water to soften thee: thou wast not salted with salt, nor swadled in cloutes.

(Notes Reference) And [as for] thy nativity, in the day thou wast (b) born thy navel was not cut, neither wast thou washed in water to cleanse [thee]; thou wast not salted at all, nor swaddled at all.

(b) When I first brought you out of Egypt and planted you in this land to be my Church.

(Eze 16:5) None eye pitied thee to do any of these vnto thee, for to haue compassion vpon thee, but thou wast cast out in the open fielde to the contempt of thy person in ye day that thou wast borne.

(Eze 16:6) And when I passed by thee, I saw thee polluted in thine owne blood, and I said vnto thee, whe thou wast in thy blood, Thou shalt liue: euen when thou wast in thy blood, I saide vnto thee, Thou shalt liue.

(Notes Reference) And when I passed by thee, and saw thee polluted in thy (c) own blood, I said to thee [when thou wast] in thy blood, Live; yea, I said to thee [when thou wast] in thy blood, Live.

(c) Being thus in your filthiness and forsaken by all men, I took you and gave you life: by which is meant that before God wash his Church and give life, there is nothing but filthiness and death.

(Eze 16:7) I haue caused thee to multiplie as the bud of the fielde, and thou hast increased and waxen great, and thou hast gotten excellent ornaments: thy breastes are facioned, thine heare is growen, where as thou wast naked and bare.

(Eze 16:8) Nowe when I passed by thee, and looked vpon thee, beholde, thy time was as the time of loue, and I spred my skirtes ouer thee, and couered thy filthines: yea, I sware vnto thee, and entred into a couenant with thee, saith the Lord God, and thou becamest mine.

(Notes Reference) Now when I passed by thee, and looked upon thee, behold, thy time [was] the time of love; and I spread my skirt over thee, and covered (d) thy nakedness: yea, I swore to thee, and entered into a covenant with (e) thee, saith the Lord GOD, and thou becamest mine.

(d) These words as blood, pollution, nakedness and filthiness are often repeated to beat down their pride, and to cause them to consider what they were before God received them to mercy, favoured them and covered their shame.

(e) That you should be a chaste wife to me, and that I should maintain you and endue you with all graces.

(Eze 16:9) Then washed I thee with water: yea, I washed away thy blood from thee, and I anointed thee with oyle.

(Notes Reference) Then I washed thee with (f) water; yea, I thoroughly washed away thy blood from thee, and I (g) anointed thee with oil.

(f) I washed away your sins.

(g) I sanctified you with my Holy Spirit.

(Eze 16:10) I clothed thee also with broydred worke, and shod thee with badgers skin: and I girded thee about with fine linen, and I couered thee with silke.

(Eze 16:11) I decked thee also with ornaments, and I put bracelets vpon thine handes, and a chaine on thy necke.

(Eze 16:12) And I put a frontlet vpon thy face, and earings in thine eares, and a beautifull crowne vpon thine head.

(Notes Reference) And I put a jewel in thy nose, and earrings in thy ears, and a beautiful (h) crown upon thy head.

(h) By this he shows how he saved his Church, enriched it, and gave it power and dominion to reign.

(Eze 16:13) Thus wast thou deckt with gold and siluer, and thy rayment was of fine linen, and silke, and broydred worke: thou didest eate fine floure, and honie and oyle, and thou wast very beautifull, and thou didest grow vp into a kingdome.

(Eze 16:14) And thy name was spred among the heathen for thy beautie: for it was perfite through my beautie which I had set vpon thee, saith the Lord God.

(Notes Reference) And thy renown went forth among the nations for thy beauty: for it [was] perfect through my (i) comeliness, which I had put upon thee, saith the Lord GOD.

(i) He declares where the dignity of Jerusalem stood: that is, in that the Lord gave them of his beauty and excellency.

(Eze 16:15) Nowe thou didest trust in thine owne beautie, and playedst the harlot, because of thy renowne, and hast powred out thy fornications on euery one that passed by, thy desire was to him.

(Notes Reference) But thou didst (k) trust in thy own beauty, and didst play the harlot because of thy renown, and didst pour out (l) thy harlotries on every one that passed by; his it was.

(k) In abusing my gifts and in putting your confidence in your own wisdom and dignity, which were the opportunities of your idolatry.

(l) There was no idolatry with which you did not pollute yourself.

(Eze 16:16) And thou didest take thy garments, and deckedst thine hie places with diuers colours, and playedst the harlot thereupon: the like thinges shall not come, neither hath any done so.

(Notes Reference) And of thy garments thou didst take, and didst deck thy high places with various colours, (m) and didst play the harlot upon them: [the like things] shall not come, neither shall it be [so].

(m) This declares how the idolaters put their chief delight in those things which please the eyes and outward senses.

(Eze 16:17) Thou hast also taken thy faire iewels made of my golde and of my siluer, which I had giuen thee, and madest to thy selfe images of men, and didest commit whoredome with them,

(Notes Reference) Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and hast (n) made to thyself images of men, and hast committed harlotry with them,

(n) You have converted my vessels and instruments which I gave you to serve me with to the use of your idols.

(Eze 16:18) And tookest thy broydred garments, and coueredst them: and thou hast set mine oyle and my perfume before them.

(Eze 16:19) My meate also, which I gaue thee, as fine floure, oyle, and honie, wherewith I fedde thee, thou hast euen set it before them for a sweete sauour: thus it was, saith the Lord God.

(Eze 16:20) Moreouer thou hast taken thy sonnes and thy daughters, whome thou hast borne vnto me, and these hast thou sacrificed vnto them, to be deuoured: is this thy whoredome a small matter?

(Notes Reference) Moreover thou hast taken thy sons and thy daughters, whom thou hast borne to me, and these hast thou sacrificed to them to (o) be devoured. [Is this] of thy harlotries a small matter,

(o) Meaning by fire, read (Lev 18:21; 2Ki 23:10).

(Eze 16:21) That thou hast slaine my children, and deliuered them to cause them to passe through fire for them?

(Eze 16:22) And in all thine abominations and whoredomes thou hast not remembred the dayes of thy youth, when thou wast naked and bare, and wast polluted in thy blood.

(Eze 16:23) And beside all thy wickednes (wo, wo vnto thee, saith the Lord God)

(Eze 16:24) Thou hast also built vnto thee an hie place, and hast made thee an hie place in euery streete.

(Eze 16:25) Thou hast built thine hie place at euery corner of the way, and hast made thy beautie to be abhorred: thou hast opened thy feete to euery one that passed by, and multiplied thy whoredome.

(Eze 16:26) Thou hast also committed fornication with the Egyptians thy neighbours, which haue great members, and hast encreased thy whoredome, to prouoke me.

(Notes Reference) Thou hast also committed harlotry with the (p) Egyptians thy neighbours, great of flesh; and hast multiplied thy harlotry, to provoke me to anger.

(p) He notes the great impiety of this people, who first falling from God to seek help at strange nations also at length embraced their idolatry thinking by it to make their amity more strong.

(Eze 16:27) Beholde, therefore I did stretche out mine hand ouer thee, and will diminish thine ordinarie, and deliuer thee vnto the will of them that hate thee, euen to the daughters of the Philistims, which are ashamed of thy wicked way.

(Eze 16:28) Thou hast played the whore also with the Assyrians, because thou wast insaciable: yea, thou hast played the harlot with them, and yet couldest not be satisfied.

(Eze 16:29) Thou hast moreouer multiplied thy fornication from the land of Canaan vnto Caldea, and yet thou wast not satisfied herewith.

(Eze 16:30) Howe weake is thine heart, saith the Lord God, seeing thou doest all these thinges, euen the worke of a presumptuous whorish woman?

(Eze 16:31) In that thou buildest thine hie place in the corner of euery way, and makest thine hie place in euery streete, and hast not bene as an harlot that despiseth a reward,

(Notes Reference) In that thou buildest thy eminent place in the head of every way, and makest thy high place in every street; and hast not been as an harlot, (q) in that thou scornest hire;

(q) Meaning that some harlots contemn small rewards but no lovers gave a reward to Israel, but they gave to all others signifying that the idolaters bestow all their substance which they receive from God for his glory to serve their vile abominations.

(Eze 16:32) But as a wife that playeth the harlot, and taketh others for her husband:

(Eze 16:33) They giue giftes to all other whores, but thou giuest giftes vnto all thy louers, and rewardest them, that they may come vnto thee on euery side for thy fornication.

(Eze 16:34) And the contrary is in thee from other women in thy fornications, neither the like fornication shall be after thee: for in that thou giuest a rewarde, and no reward is giuen vnto thee, therefore thou art contrary.

(Eze 16:35) Wherefore, O harlot, heare the worde of the Lord.

(Eze 16:36) Thus sayeth the Lord God, Because thy shame was powred out, and thy filthinesse discouered through thy fornications with thy louers, and with all the idoles of thine abominations, and by the blood of thy children, which thou didest offer vnto them,

(Eze 16:37) Beholde, therefore I wil gather all thy louers, with whom thou hast taken pleasure, and all them that thou hast loued, with al them that thou hast hated: I will euen gather them round about against thee, and will discouer thy filthines vnto them, that they may see all thy filthines.

(Notes Reference) Behold, therefore I will gather all (r) thy lovers, with whom thou hast taken pleasure, and all [them] that thou hast loved, with all [them] that thou hast hated; I will even gather them on every side against thee, and will uncover thy nakedness to them, that they may see all thy nakedness.

(r) Egyptians, Assyrians and Chaldeans whom you took to be your lovers will come and destroy you, (Eze 23:9).

(Eze 16:38) And I wil iudge thee after ye maner of them that are harlots, and of them that shead blood, and I wil giue thee the blood of wrath and ielousie.

(Notes Reference) And I will judge thee, as women that (s) break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

(s) I will judge you to death as the adulterers and murderers.

(Eze 16:39) I will also giue thee into their handes, and they shall destroy thine hie place, and shall breake downe thine hie places. they shall strippe thee also out of thy clothes, and shall take thy faire iewels, and leaue thee naked and bare.

(Eze 16:40) They shall also bring vp a company against thee, and they shall stone thee with stones, and thrust thee through with their swordes.

(Eze 16:41) And they shall burne vp thine houses with fire, and execute iudgements vpon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou shalt giue no reward any more.

(Eze 16:42) So will I make my wrath towarde thee to rest, and my ielousie shall depart from thee, and I will cease and be no more angrie.

(Notes Reference) So will I make my fury toward thee to rest, and my (t) jealousy shall depart from thee, and I will be quiet, and will be no more angry.

(t) I will utterly destroy you and so my jealousy will cease.

(Eze 16:43) Because thou hast not remembred the dayes of thy youth, but hast prouoked me with all these things, behold, therefore I also haue brought thy way vpon thine head, sayeth the Lord God: yet hast not thou had consideration of all thine abominations.

(Notes Reference) Because thou hast not remembered the days of thy youth, but hast provoked me in all these [things]; behold, therefore I also will (u) recompense thy way upon [thy] head, saith the Lord GOD: and thou shalt not commit this lewdness above all thy abominations.

(u) I have punished your faults but you would not repent.

(Eze 16:44) Beholde, all that vse prouerbes, shall vse this prouerbe against thee, saying, As is the mother, so is her daughter.

(Notes Reference) Behold, every one that useth proverbs shall use [this] proverb against thee, saying, As [is] the mother, (x) [so is] her daughter.

(x) As the Canaanites, the Hittites and others were your predecessors, so are you their successors.

(Eze 16:45) Thou art thy mothers daughter, that hath cast off her husband and her children, and thou art the sister of thy sisters, which forsooke their husbands and their children: your mother is an Hittite, and your father an Amorite.

(Notes Reference) Thou [art] thy mother's daughter, that lotheth her husband and her children; and thou [art] the sister of thy (y) sisters, who lothed their husbands and their children: your mother [was] an Hittite, and your father an Amorite.

(y) That is, of Samaria and Sodom.

(Eze 16:46) And thine elder sister is Samaria, and her daughters, that dwell at thy left hand, and thy yong sister, that dwelleth at thy right hand, is Sodom, and her daughters.

(Notes Reference) And thy elder sister [is] Samaria, she and her (z) daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, [is] Sodom and her daughters.

(z) That is, her cities.

(Eze 16:47) Yet hast thou not walked after their wayes, nor done after their abominations: but as it had bene a very little thing, thou wast corrupted more then they in all thy wayes.

(Notes Reference) Yet hast thou (a) not walked after their ways, nor done after their abominations: but, as [if that were] a very little [thing], thou wast corrupted more than they in all thy ways.

(a) But done far worse.

(Eze 16:48) As I liue, saith the Lord God, Sodom thy sister hath not done, neither shee nor her daughters, as thou hast done and thy daughters.

(Eze 16:49) Beholde, this was the iniquitie of thy sister Sodom, Pride, fulnesse of bread, and aboundance of idlenesse was in her, and in her daughters: neither did shee strengthen the hande of the poore and needie.

(Notes Reference) Behold, this was the iniquity of thy sister Sodom, (b) pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

(b) He alleges these four vices, pride, excess, idleness and contempt of the poor as four principal causes of such abomination, wherefore they were so horribly punished, (Gen 19:24).

(Eze 16:50) But they were hautie, and committed abomination before mee: therefore I tooke them away, as pleased me.

(Eze 16:51) Neither hath Samaria committed halfe of thy sinnes, but thou hast exceeded them in thine abominations, and hast iustified thy sisters in all thine abominations, which thou hast done.

(Notes Reference) Neither (c) hath Samaria committed half of thy sins; but thou hast multiplied thy abominations more than they, and hast (d) justified thy sisters in all thy abominations which thou hast done.

(c) Which worshipped the calves in Bethel and Dan.

(d) You are so wicked that in respect to you Sodom and Samaria were just.

(Eze 16:52) Therefore thou which hast iustified thy sisters, beare thine owne shame for thy sinnes, that thou hast committed more abominable then they which are more righteous then thou art: be thou therefore confounded also, and beare thy shame, seeing that thou hast iustified thy sisters.

(Eze 16:53) Therefore I will bring againe their captiuitie with the captiuitie of Sodom, and her daughters, and with the captiuitie of Samaria, and her daughters: euen the captiuitie of thy captiues in the middes of them,

(Notes Reference) When I shall bring again (e) their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then [will I bring again] the captivity of thy captives in the midst of them:

(e) This he speaks in comparison seeing that he would restore Jerusalem when Sodom would be restored, that is, never: and this is meant of the greatest part of the Jews.

(Eze 16:54) That thou mayest beare thine owne shame, and mayest bee confounded in all that thou hast done, in that thou hast comforted them.

(Notes Reference) That thou mayest bear thy own shame, and mayest be confounded in all that thou hast done, in that thou art a (f) comfort to them.

(f) In that you have shown yourself worse than they and yet thought to escape punishment.

(Eze 16:55) And thy sister Sodom and her daughters shall returne to their former state: Samaria also and her daughters shall returne to their former state, when thou and thy daughters shall returne to your former state.

(Notes Reference) When thy sisters, Sodom and her daughters, shall return to their former state, and Samaria and her daughters shall return to their former state, (g) then thou and thy daughters shall return to your former state.

(g) Meaning that it would never come to pass.

(Eze 16:56) For thy sister Sodom was not heard of by thy report in the day of thy pride,

(Notes Reference) For thy sister Sodom was not mentioned (h) by thy mouth in the day of thy pride,

(h) You would not call her punishment to mind when you were aloft, to learn by her example to fear my judgments.

(Eze 16:57) Before thy wickednes was discouered, as in that same time of the reproch of the daughters of Aram, and of all the daughters of the Philistims round about her which despise thee on all sides.

(Notes Reference) Before thy wickedness was (i) uncovered, as at the time of [thy] reproach of the daughters of Syria, and all [that are] around (k) her, the daughters of the Philistines, who despise thee on every side.

(i) That is, till you were brought under by the Syrians and Philistines, (2Ch 28:19).

(k) Which joined with the Syrians, or compassed about Jerusalem.

(Eze 16:58) Thou hast borne therefore thy wickednesse and thine abomination, saith the Lord.

(Eze 16:59) For thus saith the Lord God, I might euen deale with thee, as thou hast done: when thou didest despise the othe, in breaking the couenant.

(Notes Reference) For thus saith the Lord GOD; I will even deal with thee as thou hast done, who hast despised the (l) oath in breaking the covenant.

(l) When you broke the covenant which was made between you and me, as in (Eze 16:8).

(Eze 16:60) Neuerthelesse, I wil remember my couenant made with thee in ye dayes of thy youth, and I wil confirme vnto thee an euerlasting couenant.

(Notes Reference) Nevertheless I will (m) remember my covenant with thee in the days of thy youth, and I will establish to thee an everlasting covenant.

(m) That is, out of mercy and love I will pity you and so stand by my covenant though you have deserved the contrary.

(Eze 16:61) Then thou shalt remember thy wayes, and be ashamed, when thou shalt receiue thy sisters, both thy elder and thy yonger, and I will giue them vnto thee for daughters, but not by thy couenat.

(Notes Reference) Then thou shalt remember thy ways, and be ashamed, when thou shalt receive (n) thy sisters, thy elder and thy younger: and I will give them to thee for daughters, but not (o) by thy covenant.

(n) By which he shows that among the most wicked, he always had some seed of his Church, which he would cause to bear fruit in due time: and here he declares how he will call the Gentiles.

(o) But of my free mercy.

(Eze 16:62) And I wil establish my couenant with thee, and thou shalt knowe that I am the Lord,

(Eze 16:63) That thou mayest remember, and be ashamed, and neuer open thy mouth any more: because of thy shame when I am pacified toward thee, for all that thou hast done, saith the Lord God.

(Notes Reference) That thou mayest remember, and be (p) confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.

(p) This declares what fruits God's mercies work in his, that is, sorrow and repentance for their former life.

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Passage 3: Luke 12

(Luk 12:1) In the meane time, there gathered together an innumerable multitude of people, so that they trode one another: and he began to say vnto his disciples first, Take heede to your selues of the leauen of the Pharises, which is hypocrisie.

(Notes Reference) In (1) the mean time, when there were gathered together (a) an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

(1) The faithful teachers of God's word, who are appointed by him for his people, must both take good heed of those who corrupt the purity of doctrine with smooth speech, and also take pains through the help of God to set forth sincere doctrine, openly and without fear.

(a) Literally, "ten thousand of people", a certain number which is given for an uncertain number.

(Luk 12:2) For there is nothing couered, that shall not bee reueiled: neither hidde, that shall not be knowen.

(Luk 12:3) Wherefore whatsoeuer yee haue spoken in darkenesse, it shall be heard in the light: and that which ye haue spoken in the eare, in secret places, shall be preached on the houses.

(Luk 12:4) And I say vnto you, my friendes, be not afraide of them that kill the bodie, and after that are not able to doe any more.

(Notes Reference) (2) And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do.

(2) Although hypocrites have princes to execute their cruelty, yet there is no reason why we should be afraid of them, even by the smallest amount that may be, seeing that they can do nothing except that which pleases God, and God does not will anything that may be against the salvation of his elect.

(Luk 12:5) But I wil forewarne you, who ye shall feare: feare him which after hee hath killed, hath power to cast into hell: yea, I say vnto you, him feare.

(Notes Reference) But I will (b) forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him.

(b) He warns them of dangers that presently hang over their heads, for those that come upon one suddenly make a greater wound.

(Luk 12:6) Are not fiue sparowes bought for two farthings, and yet not one of them is forgotten before God?

(Luk 12:7) Yea, and all the heares of your head are nombred: feare not therefore: yee are more of value then many sparowes.

(Luk 12:8) Also I say vnto you, Whosoeuer shall confesse mee before men, him shall the Sonne of man confesse also before the Angels of God.

(Notes Reference) (3) Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:

(3) Great is the reward of a constant confession: and horrible is the punishment for denying Christ; yea, it will be impossible to call the punishment back again, if on purpose, both with mouth and heart we blaspheme a known truth.

(Luk 12:9) But hee that shall denie mee before men, shall be denied before the Angels of God.

(Luk 12:10) And whosoeuer shall speake a woorde against the Sonne of man, it shall be forgiuen him: but vnto him, that shall blaspheme ye holy Ghost, it shall not be forgiuen.

(Luk 12:11) And when they shall bring you vnto the Synagogues, and vnto the rulers and Princes, take no thought howe, or what thing ye shall answere, or what yee shall speake.

(Notes Reference) (4) And when they bring you unto the synagogues, and [unto] magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say:

(4) It is a great and difficult conflict to confess the truth, yet God who can do all things and is almighty will provide strength to the weakest who struggle greatly and do battle in God's appointed time.

(Luk 12:12) For the holy Ghost shall teache you in the same houre, what yee ought to say.

(Luk 12:13) And one of the companie said vnto him, Master, bidde my brother deuide the inheritance with me.

(Notes Reference) (5) And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

(5) For three reasons Christ would not be a judge to divide an inheritance. First, because he would not support and uphold the fleshly opinion that the Jews had of Messiah: secondly, because he wanted to distinguish the civil government from the ecclesiastical: thirdly, to teach us to beware of those which abuse the show of the gospel, and also the name of ministers, for their own private well-being.

(Luk 12:14) And he said vnto him, Man, who made me a iudge, or a deuider ouer you?

(Luk 12:15) Wherefore he said vnto them, Take heede, and beware of couetousnesse: for though a man haue abundance, yet his life standeth not in his riches.

(Notes Reference) And he said unto them, Take heed, and beware of (c) covetousness: for a man's life (d) consisteth not in the abundance of the things which he possesseth.

(c) By covetousness is meant that greedy desire to get, commonly causing hurt to other men.

(d) God is the author and preserver of man's life; goods are not.

(Luk 12:16) And he put foorth a parable vnto them, saying, The grounde of a certaine riche man brought foorth fruites plenteously.

(Notes Reference) (6) And he spake a parable unto them, saying, The (e) ground of a certain rich man brought forth plentifully:

(6) There are none more mad than rich men who depend upon their riches.

(e) Or rather country, for here is set forth a man that possesses not only a piece of ground, but a whole country, as they do who join house to house, and field to field; (Isa 5:8).

(Luk 12:17) Therefore he thought with himselfe, saying, What shall I doe, because I haue no roume, where I may lay vp my fruites?

(Notes Reference) And he (f) thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

(f) Reckoned with himself, which is the characteristic of covetous surly men who spend their life in those trifles.

(Luk 12:18) And he said, This wil I do, I wil pul downe my barnes, and builde greater, and therein will I gather all my fruites, and my goods.

(Luk 12:19) And I wil say to my soule, Soule, thou hast much goods laide vp for many yeeres: liue at ease, eate, drinke and take thy pastime.

(Notes Reference) And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, [and] (g) be merry.

(g) Be merry and make good cheer.

(Luk 12:20) But God said vnto him, O foole, this night wil they fetch away thy soule from thee: then whose shall those things be which thou hast prouided?

(Luk 12:21) So is he that gathereth riches to himselfe, and is not riche in God.

(Notes Reference) So [is] he that layeth up treasure (h) for himself, and is not rich toward God.

(h) Caring for no man but for himself, and making sure to trust in himself.

(Luk 12:22) And he spake vnto his disciples, Therefore I say vnto you, Take no thought for your life, what yee shall eate: neither for your body, what yee shall put on.

(Notes Reference) (7) And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

(7) Earnestly thinking upon the providence of God is a present remedy for this life against the most foolish and wasting worry of men.

(Luk 12:23) The life is more then meate: and the body more then the raiment.

(Luk 12:24) Consider the rauens: for they neither sowe nor reape: which neither haue storehouse nor barne, and yet God feedeth them: how much more are yee better then foules?

(Luk 12:25) And which of you with taking thought, can adde to his stature one cubite?

(Luk 12:26) If yee then bee not able to doe the least thing, why take yee thought for the remnant?

(Luk 12:27) Consider the lilies howe they growe: they labour not, neither spin they: yet I say vnto you, that Salomon himselfe in all his royaltie was not clothed like one of these.

(Luk 12:28) If then God so clothe the grasse which is to day in the field, and to morowe is cast into the ouen, howe much more will he clothe you, O yee of litle faith?

(Luk 12:29) Therefore aske not what yee shall eate, or what ye shall drinke, neither hag you in suspense.

(Notes Reference) And seek not ye what ye shall eat, or what ye shall drink, neither (i) be ye of doubtful mind.

(i) A metaphor taken of things that hang in the air, for those that care too much for this worldly life, and rely upon the arm of man, always have wavering and doubtful minds, swaying sometimes this way, and sometimes that way.

(Luk 12:30) For all such things the people of the world seeke for: and your Father knoweth that ye haue neede of these things.

(Luk 12:31) But rather seeke ye after the kingdome of God, and all these things shalbe cast vpon you.

(Notes Reference) (8) But rather seek ye the kingdom of God; and all these things shall be added unto you.

(8) They will lack nothing who are diligent for the kingdom of heaven.

(Luk 12:32) Feare not, litle flocke: for it is your Fathers pleasure, to giue you the kingdome.

(Notes Reference) (9) Fear not, little flock; for it is your Father's good pleasure to give you the kingdom.

(9) It is a foolish thing not to look for small things at the hands of him who freely gives us the greatest things.

(Luk 12:33) Sell that ye haue, and giue almes: make you bagges, which waxe not old, a treasure that can neuer faile in heauen, where no theefe commeth, neither mothe corrupteth.

(Notes Reference) (10) Sell that ye have, and give (k) alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.

(10) A godly bountifulness is a proper way to get true riches.

(k) This is the figure of speech metonymy, for by this word "alms" is meant that compassion and friendliness of a heart that cares tenderly for the misery and poor condition of a man, and shows this feeling by some gift, and has the name given to it in the Greek language of mercy and compassion: and therefore he is said to give alms who gives something to another, and gives to the poor, showing by this that he pities their poor condition.

(Luk 12:34) For where your treasure is, there will your hearts be also.

(Luk 12:35) Let your loynes be gird about and your lights burning,

(Notes Reference) (11) Let your loins be girded about, and [your] lights burning;

(11) The life of the faithful servants of God in this world is certainly a diligent journey, having the light of the word going before the journey.

(Luk 12:36) And ye your selues like vnto men that waite for their master, when he will returne from the wedding, that when he commeth and knocketh, they may open vnto him immediatly.

(Luk 12:37) Blessed are those seruants, whom the Lord when he commeth shall finde waking: verely I say vnto you, he will girde himselfe about, and make them to sit downe at table, and will come forth, and serue them.

(Luk 12:38) And if he come in the seconde watch, or come in the third watch, and shall finde them so, blessed are those seruants.

(Luk 12:39) Nowe vnderstand this, that if the good man of the house had knowen at what houre the theefe would haue come, he would haue watched, and would not haue suffered his house to be digged through.

(Luk 12:40) Be ye also prepared therefore: for the Sonne of man will come at an houre when ye thinke not.

(Notes Reference) (12) Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.

(12) None need to watch more than they that have some degree of honour in the household of God.

(Luk 12:41) Then Peter saide vnto him, Master, tellest thou this parable vnto vs, or euen to all?

(Luk 12:42) And the Lord saide, Who is a faithfull steward and wise, whom the master shall make ruler ouer his householde, to giue them their portion of meate in season?

(Notes Reference) And the Lord said, Who then is that faithful and wise steward, whom [his] lord shall make ruler over his household, to give [them their] (l) portion of meat in due season?

(l) That is, every month the measure of corn that was given to them.

(Luk 12:43) Blessed is that seruant, whom his master when he commeth, shall finde so doing.

(Luk 12:44) Of a trueth I say vnto you, that he wil make him ruler ouer all that he hath.

(Luk 12:45) But if that seruant say in his heart, My master doeth deferre his comming, and ginne to smite the seruants, and maydens, and to eate, and drinke, and to be drunken,

(Luk 12:46) The master of that seruant will come in a day when he thinketh not, and at an houre when he is not ware of, and will cut him off, and giue him his portion with the vnbeleeuers.

(Luk 12:47) And that seruant that knewe his masters will, and prepared not himselfe, neither did according to his will, shalbe beaten with many stripes.

(Luk 12:48) But he that knewe it not, and yet did commit things worthy of stripes, shall be beaten with fewe stripes: for vnto whomsoeuer much is giuen, of him shalbe much required, and to whom men much commit, the more of him will they aske.

(Notes Reference) But he that knew not, and did commit things worthy of stripes, shall be beaten with few [stripes]. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask (m) the more.

(m) More than the one who did not receive as much.

(Luk 12:49) I am come to put fire on the earth, and what is my desire, if it be already kindled?

(Notes Reference) (13) I am come to send fire on the earth; and what will I, if it be already kindled?

(13) The gospel is the only reason of peace between the godly, and so it is the occasion of great trouble among the wicked.

(Luk 12:50) Notwithstanding I must be baptized with a baptisme, and how am I grieued, till it be ended?

(Luk 12:51) Thinke ye that I am come to giue peace on earth? I tell you, nay, but rather debate.

(Luk 12:52) For from hencefoorth there shall be fiue in one house deuided, three against two, and two against three.

(Luk 12:53) The father shalbe deuided against ye sonne, and the sonne against the father: the mother against the daughter, and the daughter against the mother: the mother in lawe against her daughter in lawe, and the daughter in lawe against her mother in lawe.

(Luk 12:54) Then said he to the people, When ye see a cloude rise out of the West, straightway ye say, A shower commeth: and so it is.

(Notes Reference) (14) And he said also to the people, When ye see a cloud (n) rise out of the west, straightway ye say, There cometh a shower; and so it is.

(14) Men who are very quick to see with regard to earthly things are blind with regard to those things which pertain to the heavenly life, and this through their own malice.

(n) Which appears, and gathers itself together in that part of the air.

(Luk 12:55) And when ye see the South winde blowe, ye say, that it wilbe hoate: and it commeth to passe.

(Luk 12:56) Hypocrites, ye can discerne the face of the earth, and of the skie: but why discerne ye not this time?

(Luk 12:57) Yea, and why iudge ye not of your selues what is right?

(Notes Reference) (15) Yea, and why even of yourselves judge ye not what is right?

(15) Men that are blinded with the love of themselves, and therefore are detestable and stubborn, will bear the punishment of their folly.

(Luk 12:58) While thou goest with thine aduersarie to the ruler, as thou art in the way, giue diligence in the way, that thou mayest be deliuered from him, least he drawe thee to the iudge, and the iudge deliuer thee to the iayler, and the iayler cast thee into prison.

(Notes Reference) When thou goest with thine adversary to the magistrate, [as thou art] in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the (o) officer, and the officer cast thee into prison.

(o) To him that has to demand and gather the fines from those who were fined at the discretion of the court, people who had wrongly troubled men: moreover, the magistrate's officers make those who are condemned pay what they owe, yea and often if they are obstinate, they not only take the fine, but also imprison them.

(Luk 12:59) I tell thee, thou shalt not depart thence, till thou hast payed the vtmost mite.