# verses

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And as the eues waite for a man, so the companie of Priestes murther in the way by consent: for they worke mischiefe.


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Also, O Judah, he hath set an <n>That is, imitates your idolatry, and has taken grafts of your trees.</n> harvest for thee, when I returned the captivity of my people.


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When I would have healed Israel, then the iniquity of Ephraim was discovered, and the wickedness of Samaria: for they commit falsehood; and <n>Meaning that there was no one type of vice among them, but that they were subject to all wickedness, both secret and open.</n> the thief cometh in, [and] the troop of robbers spoileth without.


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And they consider not in their hearts, that I remember all their wickednes: now their owne inuentions haue beset them about: they are in my sight.


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They make the <n>They esteem their wicked king Jeroboam above God, and seek how to flatter and please him.</n> king glad with their wickedness, and the princes with their lies.


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They [are] all adulterers, as an <n>He compares the rage of the people to a burning oven which the baker heats, until his dough is leavened and raised.</n> oven heated by the baker, [who] ceaseth from raising after he hath kneaded the dough, until it be leavened.


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In the <n>They used all indulgence and excess in their feasts and solemnities, by which their king was overcome with being fed too much, and brought into diseases, and who delighted in flatteries.</n> day of our king the princes have made [him] sick with bottles of wine; he stretched out his hand with scorners.


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For they haue made ready their heart like an ouen whiles they lie in waite: their baker sleepeth all the night: in the morning it burneth as a flame of fire.


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They are all hot as an oven, and have <n>By their doing God has deprived them of all good rulers.</n> devoured their judges; all their kings are fallen: [there is] none among them that calleth unto me.


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Ephraim, he hath <n>That is, he counterfeited the religion of the Gentiles, yet is but as a cake baked on the one side, and raw on the other, that is, neither thoroughly hot, nor thoroughly cold, but partly a Jew, and partly a Gentile.</n> mixed himself among the people; Ephraim is a cake not turned.


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Strangers have devoured his strength, and he knoweth [it] not: yea, <n>Which are a token of his manifold afflictions.</n> gray hairs are here and there upon him, yet he knoweth not.


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And the pride of Israel testifieth to his face, and they doe not returne to the Lorde their God, nor seeke him for all this.


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Ephraim also is like a silly dove without <n>That is, without all judgment, as those that cannot tell whether it is better to cleave only to God, or to seek the help of man.</n> heart: they call to Egypt, they go to Assyria.


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When they shall go, I will spread my net upon them; I will bring them down as the fowls of the heaven; I will chastise them, as their <n>According to my curses made to the whole congregation of Israel.</n> congregation hath heard.


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Woe unto them! for they have fled from me: destruction unto them! because they have transgressed against me: though I have <n>That is, at different times redeemed them, and delivered them from death.</n> redeemed them, yet they have spoken lies against me.


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And they have not cried unto me with their heart, <n>When they were in affliction, and cried out in pain, they did not seek me for help.</n> when they howled upon their beds: <n>They only seek their own benefit and wealth, and care not for me their God.</n> they assemble themselves for corn and wine, [and] they rebel against me.


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They return, [but] not to the most High: they are like a deceitful bow: their princes shall fall by the sword for the rage <n>Because they boast of their own strength, and do not care what they speak against me and my servants; (Psa_73:9).</n> of their tongue: this [shall be] their derision in the land of Egypt.


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[Set] the trumpet to thy <n>God encourages the Prophet to signify the speedy coming of the enemy against Israel, which was once the people of God.</n> mouth. [He shall come] as an eagle against the house of the LORD, because they have transgressed my covenant, and trespassed against my law.


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Israel shall <n>They will cry like hypocrites, but not from the heart, as their deeds declare.</n> cry unto me, My God, we know thee.


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They have set up <n>That is, Jeroboam, by whom they sought their own liberty, and to obey my will.</n> kings, but not by me: they have made princes, and I knew [it] not: of their silver and their gold have they made them idols, that they may be cut off.


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Thy calf, O Samaria, hath cast [thee] off; mine anger is kindled against them: how long [will it be] ere they attain to <n>That is, upright judgment and a godly life.</n> innocency?


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<n>Meaning the calf was invented by themselves, and by their fathers in the wilderness.</n>For from Israel [was] it also: the workman made it; therefore it [is] not God: but the calf of Samaria shall be broken in pieces.


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For they have <n>Showing that their religion has but a show, and in itself is but vanity.</n> sown the wind, and they shall reap the whirlwind: it hath no stalk: the bud shall yield no meal: if so be it yield, the strangers shall swallow it up.


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For they are gone up to Assyria, a <n>They never cease, but run to and fro to seek help.</n> wild ass alone by himself: Ephraim hath hired lovers.


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Yea, though they have hired among the nations, now will I gather them, and they shall sorrow a little for the <n>That is, for the king and the princes will lay upon them: and by this means the Lord brings them to repentance.</n> burden of the king of princes.


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I have written to him the great things of my law, [but] they were counted as a <n>In this way the idolaters consider the word of God as strange with regard to their own invention.</n> strange thing.


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They sacrifice flesh [for] the sacrifices of mine offerings, and eat [it; but] the <n>Saying that they offer it to the Lord, but he accepts no service which he himself has not appointed.</n> LORD accepteth them not; now will he remember their iniquity, and visit their sins: they shall return to Egypt.


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For Israel hath forgotten his maker, and buildeth Temples, &amp; Iudah hath increased strong cities: but I will sende a fire vpon his cities, and it shall deuoure the palaces thereof.


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Rejoice not, O Israel, for joy, <n>For even though all other people should escape, yet you will be punished.</n> as [other] people: for thou hast gone a whoring from thy God, thou hast loved <n>You have committed idolatry in hope of reward, and to have your barns filled ((Jer_44:17)), as a harlot that had rather live by playing the whore, than to be provided for by her own husband.</n> a reward upon every cornfloor.


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<n>These outward things that you seek will be taken from you.</n>The floor and the winepress shall not feed them, and the new wine shall fail in her.


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They wil not dwel in the Lordes lande, but Ephraim will returne to Egypt, and they will eate vncleane things in Asshur.


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They shall not offer <n>All their doings both with regard to administration and religion, will be rejected as polluted things.</n> wine [offerings] to the LORD, neither shall they be pleasing unto him: their sacrifices [shall be] unto them as the bread of mourners; all that eat thereof shall be polluted: for their bread <n>The meat offering which they offered for themselves.</n> for their soul shall not come into the house of the LORD.


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What will ye do <n>When the Lord will take away all the occasions of serving him, which will be the most grievous part of your captivity, when you will see yourselves cut off from God.</n> in the solemn day, and in the day of the feast of the LORD?


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For, lo, they are gone because of <n>Even though they think to escape by fleeing the destruction that is at hand, yet they will be destroyed in the place where they flee for help.</n> destruction: Egypt shall gather them up, Memphis shall bury them: the pleasant [places] for their silver, nettles shall possess them: thorns [shall be] in their tabernacles.


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The days of visitation are come, the days of recompence are come; Israel shall know [it]: <n>Then they will know that they were deluded by those who claimed themselves to be their prophets and spiritual men.</n> the prophet [is] a fool, the spiritual man [is] mad, for the multitude of thine iniquity, and the great hatred.


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The watchman of Ephraim <n>The Prophet's duty is to bring men to God, and not to be a snare to pull them from God.</n> [was] with my God: [but] the prophet [is] a snare of a fowler in all his ways, [and] hatred in the house of his God.


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They <n>This people is so rooted in their wickedness, that Gibeah, which was similar to Sodom, was never more corrupt; (Jdg_19:22).</n> have deeply corrupted [themselves], as in the days of Gibeah: [therefore] he will remember their iniquity, he will visit their sins.


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I found Israel like <n>Meaning, that he esteemed them and delighted in them in this way.</n> grapes in the wilderness; I saw your fathers as the firstripe in the fig tree at her first time: [but] they went to Baalpeor, and separated themselves unto [that] shame; and [their] abominations were according <n>They were as abominable to me, as their lovers the idols.</n> as they loved.


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[As for] Ephraim, their glory shall fly away like a bird, from the birth, <n>Signifying that God would destroy their children by these different means, and so consume them by little and little.</n> and from the womb, and from the conception.


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Though they bring vp their children, yet I will depriue them from being men: yea, woe to them, when I depart from them.


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Ephraim, as I saw <n>As they kept tender plants in their houses in Tyrus to preserve them from the cold air of the sea, so was Ephraim at the first to me: but now I will give him to the slaughter.</n> Tyrus, [is] planted in a pleasant place: but Ephraim shall bring forth his children to the murderer.


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Give them, O LORD: what wilt thou give? give them a <n>The Prophet seeing the great plagues of God toward Ephraim, prays to God to make them barren, rather than that this great slaughter should come upon their children.</n> miscarrying womb and dry breasts.


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All their wickedness [is] in <n>The chief cause of their destruction is that they commit idolatry, and corrupt my religion in Gilgal.</n> Gilgal: for there I hated them: for the wickedness of their doings I will drive them out of mine house, I will love them no more: all their princes [are] revolters.


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Ephraim is smitten, their roote is dried vp: they can bring no fruite: yea, though they bring foorth, yet will I slaie euen the dearest of their bodie.


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Israel [is] an <n>Of which though the grapes were gathered, yet always as it gathered new strength it increased in new wickedness, so that the correction which should have brought them to obedience, only proclaimed their stubbornness.</n> empty vine, he bringeth forth fruit unto himself: according to the multitude of his fruit he hath increased the altars; according to the <n>As they were rich and had abundance.</n> goodness of his land they have made goodly images.


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Their heart is <n>That is, from God, by serving their false gods.</n> divided; now shall they be found faulty: he shall break down their altars, he shall spoil their images.


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For now they shall say, We have no <n>The day will come that God will take away their king, and then they will feel the fruit of their sins, and how they trusted in him in vain; (2Ki_17:6-7).</n> king, because we feared not the LORD; what then should a king do to us?


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They have spoken words, swearing falsely in making <n>In promising to be faithful toward God.</n> a covenant: thus <n>In this way their integrity and fidelity which they pretended, was nothing but bitterness and grief.</n> judgment springeth up as hemlock in the furrows of the field.


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The inhabitants of Samaria shall <n>When the calf will be carried away.</n> fear because of the calves of Bethaven: for the people thereof shall mourn over it, and the <n>These were certain idolatrous priests, who wore black apparel during their sacrifices, and cried with a loud voice: which superstition Elijah derided, (1Ki_18:27). {{See 2Ki_23:5}}</n> priests thereof [that] rejoiced on it, for the glory thereof, because it is departed from it.


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It shall bee also brought to Asshur, for a present vnto King Iareb: Ephraim shall receiue shame, and Israel shall be ashamed of his owne counsell.


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The high places also of <n>This he speaks in contempt of Bethel. {{See Hos_4:15}}</n> Aven, the sin of Israel, shall be destroyed: the thorn and the thistle shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us.


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O Israel, thou hast <n>In those days you were as wicked as the Gibeonites, as God there partly declared: for your zeal could not be good in executing God's judgments, seeing your own deeds were as wicked as theirs.</n> sinned from the days of Gibeah: there they <n>That is, to fight, or, the Israelites remained in that stubbornness from that time.</n> stood: the battle in Gibeah against the children of iniquity did not <n>The Israelites were not moved by the example of the Gibeonites to cease from their sins.</n> overtake them.


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[It is] in my desire <n>Because they are so desperate, I will delight to destroy them.</n> that I should chastise them; and the people shall be gathered against them, when they shall bind themselves in their two <n>That is, when they have gathered all their strength together.</n> furrows.


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And Ephraim [is as] an heifer [that is] taught, [and] loveth to <n>In which is pleasure, whereas in plowing there is labour and pain.</n> tread out [the corn]; but I passed over upon her <n>I will lay my yoke upon her fat neck.</n> fair neck: I will make Ephraim to ride; Judah shall plow, [and] Jacob shall break his clods.


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Sow to yourselves in righteousness, reap in mercy; <n>{{See Jer_4:3}}</n> break up your fallow ground: for [it is] time to seek the LORD, till he come and rain righteousness upon you.


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But you haue plowed wickednesse: ye haue reaped iniquitie: you haue eaten the fruite of lies: because thou didest trust in thine owne waies, and in the multitude of thy strong men,


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Therefore shall a tumult arise among thy people, and all thy fortresses shall be spoiled, as <n>That is, Shalmaneser in the destruction of that city spared neither type nor age.</n> Shalman spoiled Betharbel in the day of battle: the mother was dashed in pieces upon [her] children.


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So shall Beth-el doe vnto you, because of your malicious wickednes: in a morning shall the King of Israel be destroied.


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When Israel <n>While the Israelites were in Egypt, and did not provoke my wrath by their malice and ingratitude.</n> [was] a child, then I loved him, and called my son out of Egypt.


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[As] they called them, so they <n>They rebelled and went a contrary way when the Prophets called them to repentance.</n> went from them: they sacrificed unto Baalim, and burned incense to graven images.


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I ledde Ephraim also, as one shoulde beare them in his armes: but they knewe not that I healed them.


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I drew them with cords <n>That is, friendly, and not as beasts or slaves.</n> of a man, with bands of love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.


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He shall not return into the land of Egypt, but the Assyrian shall be his <n>Seeing that they condemn all this kindness, they will be led captive into Assyria.</n> king, because they refused to return.


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And the sworde shall fall on his cities, and shall consume his barres, and deuoure them, because of their owne counsels.


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And my people are bent to backsliding from me: though <n>That is, the Prophets.</n> they called them to the most High, none at all would exalt [him].


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<n>God considers with himself, and that with a certain grief, how to punish them.</n>How shall I give thee up, Ephraim? [how] shall I deliver thee, Israel? how shall I make thee as <n>Which were two of the cities that were destroyed with Sodom; (Deu_29:23).</n> Admah? [how] shall I set thee as Zeboim? mine heart is turned within me, <n>Meaning that his love with which he first loved them positioned him between doubt and assurance in terms of what to do: and in this appears his Fatherly affection, that his mercy toward his own will overcome his judgments, as he declares in the next verse.</n> my repentings are kindled together.


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I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I [am] God, and not man; the Holy One in the midst of thee: and I will not <n>To consume you, but will cause you to yield, and so have mercy on you: and this is meant of the final number who will walk after the Lord.</n> enter into the city.


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They shall walke after the Lorde: he shall roare like a lyon: when hee shall roare, then the children of the West shall feare.


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<n>The Egyptians and the Assyrians will be afraid when the Lord maintains his people.</n>They shall tremble as a bird out of Egypt, and as a dove out of the land of Assyria: and I will place them in their houses, saith the LORD.


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Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with <n>Governs their state according to God's word, and does not degenerate.</n> God, and is faithful with the saints.


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Ephraim feedeth <n>That is, flatters himself with vain confidence.</n> on wind, and followeth after the east wind: he daily increaseth lies and desolation; and they do make a covenant with the Assyrians, and <n>Meaning presents to get friendship.</n> oil is carried into Egypt.


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The LORD hath also a controversy with <n>Which in those points was similar to Ephraim, but not in idolatry.</n> Judah, and will punish Jacob according to his ways; according to his doings will he recompense him.


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He took his brother by the heel in the womb, and by his strength he had <n>Seeing that God in this way preferred Jacob their father, Judah's ingratitude was the more to be abhorred.</n> power with God:


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Yea, he had <n>Read (Gen_32:24-32).</n> power over the angel, and prevailed: he wept, and made supplication unto him: <n>God found Jacob as he lay sleeping in Bethel (Gen_28:12), and spoke with him there in such a way that the fruit of that speech appertained to the whole body of the people, of which we are.</n> he found him [in] Bethel, and there he spake with us;


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[He is] <n>As for Ephraim, he is more like the wicked Canaanites than godly Abraham or Jacob.</n> a merchant, the balances of deceit [are] in his hand: he loveth to oppress.


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And Ephraim said, Yet I am become rich, I have found me out substance: [in] all my labours they shall find none iniquity in me <n>Thus way the wicked measure God's favour by outward prosperity, and like hypocrites cannot endure that any should reprove their doings.</n> that [were] sin.


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And I [that am] the LORD thy God from the land of Egypt will yet make thee to dwell in tabernacles, as in <n>Seeing you will not acknowledge my benefits, I will bring you again to dwell in tents, as in the feast of the Tabernacles, which you now condemn.</n> the days of the solemn feast.


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I haue also spoken by the Prophets, and I haue multiplied visions, and vsed similitudes by the ministerie of the Prophets.


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[Is there] <n>The people thought that no man dare have spoken against Gilead, that holy place, and yet the Prophet says that all their religion was but vanity.</n> iniquity [in] Gilead? surely they are vanity: they sacrifice bullocks in Gilgal; yea, their altars [are] as heaps in the furrows of the fields.


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<n>If you boast of your riches and nobility, you seem to reproach your father, who was a poor fugitive and servant.</n>And Jacob fled into the country of Syria, and Israel served for a wife, and for a wife he kept [sheep].


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And by a <n>Meaning Moses, by which appears that whatever they have, it comes from God's free goodness.</n> prophet the LORD brought Israel out of Egypt, and by a prophet was he preserved.


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But Ephraim prouoked him with hie places: therefore shal his blood be powred vpon him, and his reproche shall his Lord reward him.


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When Ephraim spake <n>He shows the excellency and authority that this tribe had above all the rest.</n> trembling, he <n>He made a king of his tribe.</n> exalted himself in Israel; but when he offended in Baal, <n>The Ephraimites are not far from destruction, and have lost their authority.</n> he died.


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And now they sin more and more, and have made them molten images of their silver, [and] idols according to their own understanding, all of it the work of the craftsmen: they say of them, <n>«Let the men that sacrifice» or «while they sacrifice men». The false prophets persuaded the idolaters to offer their children after the example of Abraham, and he shows how they would exhort one another to the same, and to kiss and worship these calves which were their idols.</n> Let the men that sacrifice kiss the calves.


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Therefore they shall bee as the morning cloude, and as the morning dewe that passeth away, as the chaffe that is driuen with a whirlewind out of the floore, and as the smoke that goeth out of the chimney.


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Yet I [am] the LORD thy God <n>He calls them to repentance, and reproves their ingratitude.</n> from the land of Egypt, and thou shalt know no god but me: for [there is] no saviour beside me.


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As in their pastures, so were they filled: they were filled, and their heart was exalted: therefore haue they forgotten me.


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I will meete them, as a beare that is robbed of her whelpes, and I will breake the kall of their heart, and there will I deuoure them like a lion: the wilde beast shall teare them.


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O Israel, thou <n>Your destruction is certain, and my benefits toward you declare that it comes not from me: therefore your own malice, idolatry, and vain confidence in men must necessarily be the cause of it.</n> hast destroyed thyself; but in me [is] thine help.


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<n>I am all one; (Jam_1:17).</n>I will be thy king: where [is any other] that may save thee in all thy cities? and thy judges of whom thou saidst, Give me a king and princes?


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The iniquity of Ephraim [is] <n>It is surely laid up to be punished, as in (Jer_17:1).</n> bound up; his sin [is] hid.


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The sorrows of a travailing woman shall come upon him: he [is] an unwise son; for he should not stay long in [the place of] the <n>But would come out of the womb, that is out of these dangers in which he is, and not wait to be suppressed.</n> breaking forth of children.


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I will ransom them from the power of the grave; I will redeem them from death: O <n>Meaning that no power will resist God when he will deliver his own, but even in death he will give them life.</n> death, I will be thy plagues; O grave, I will be thy destruction: <n>Because they will not turn to me, I will change my purpose.</n> repentance shall be hid from mine eyes.


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Though he grewe vp among his brethren, an East winde shall come, euen the winde of the Lord shal come vp from the wildernesse, and drie vp his veine, and his fountaine shalbe dryed vp: he shal spoyle the treasure of all pleasant vessels.


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{\cf2 (14:1)} Samaria shalbe desolate: for she hath rebelled against her God: they shal fall by the sworde: their infants shalbe dashed in pieces, &amp; their women with childe shalbe ript.


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O Israel, <n>He exhorts them to repentance to avoid all these plagues, exhorting them to declare by words their obedience and repentance.</n> return unto the LORD thy God; for thou hast fallen by thine iniquity.


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Take with you words, and turn to the LORD: say unto him, <n>He shows them that they ought to confess their sins.</n> Take away all iniquity, and receive [us] graciously: so will we render the calves of our <n>Declaring that this is the true sacrifice that the faithful can offer, even thanks and praise; (Heb_13:15).</n> lips.


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Asshur shall <n>We will forsake all vain confidence and pride.</n> not save us; we will not ride upon horses: neither will we say any more to the work of our hands, [Ye are] our gods: for in thee the fatherless findeth mercy.


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<n>He declares how ready God is to receive those that do repent.</n>I will heal their backsliding, I will love them freely: for mine anger is turned away from him.


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{\cf2 (14:6)} I will be as the dewe vnto Israel: he shall grow as the lilie and fasten his rootes, as the trees of Lebanon.


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{\cf2 (14:7)} His branches shall spread, and his beautie shalbe as the oliue tree, and his smel as Lebanon.


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They that dwell under his <n>Whoever unites themselves to this people will be blessed.</n> shadow shall return; they shall revive [as] the corn, and grow as the vine: the scent thereof [shall be] as the wine of Lebanon.


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Ephraim [shall say], What have I to do any more with idols? I <n>God shows how prompt he is to hear his own when they repent, and to offer himself as a protection and safeguard for them, as a most sufficient fruit and benefit.</n> have heard [him], and observed him: I [am] like a green fir tree. From me is thy fruit found.


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Who [is] <n>Signifying that the true wisdom and knowledge consists in this, even to rest upon God.</n> wise, and he shall understand these [things]? prudent, and he shall know them? for the ways of the LORD [are] right, and the just shall walk in them: but the transgressors shall fall therein.


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The word of the LORD that came to Joel the son of Pethuel. <n>The Argument - The Prophet Joel first rebukes those of Judah, that being now punished with a great plague of famine, still remain obstinate. Secondly, he threatens greater plagues, because they grow daily to a more hardness of heart and rebellion against God in spite of his punishments. Thirdly, he exhorts them to repentance, showing that it must be earnest, and proceed from the heart, because they had grievously offended God. And in doing this, Joel promises that God will be merciful, and not forget his covenant that he made with their fathers, but will send his Christ, who will gather the scattered sheep, and restore them to life and liberty, even though they seem to be dead.</n>


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Hear this, ye <n>Signifying the princes, the priests, and the governors.</n> old men, and give ear, all ye inhabitants of the land. Hath <n>He calls the Jews to the consideration of God's judgments, who had now plagued the fruits of the ground for the space of four years, which was because of their sins, and to call them to repentance.</n> this been in your days, or even in the days of your fathers?


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Tell you your children of it, and let your children shew to their children, and their children to another generation.


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That which is left of ye palmer worme, hath the grashopper eaten, &amp; the residue of ye grashopper hath the canker worme eaten, and the residue of the canker worme hath the caterpiller eaten.


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Awake, ye <n>Meaning, that the reason for their excess and drunkenness was taken away.</n> drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.


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For <n>This was another plague with which God had punished them when he stirred up the Assyrians against them.</n> a nation is come up upon my land, strong, and without number, whose teeth [are] the teeth of a lion, and he hath the cheek teeth of a great lion.


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He maketh my vine waste, &amp; pilleth off the barke of my figge tree: he maketh it bare, and casteth it downe: ye branches therof are made white.


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Lament like a virgin girded with sackcloth for the <n>Mourn grievously as a woman who has lost her husband, to whom she has been married in her youth.</n> husband of her youth.


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The meat offering and the drink offering is <n>The signs of God's wrath appeared in his temple, in so much that God's service was discontinued.</n> cut off from the house of the LORD; the priests, the LORD'S ministers, mourn.


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The field is wasted, the land mourneth; for the corn is wasted: <n>All comfort and substance for nourishment is taken away.</n> the new wine is dried up, the oil languisheth.


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Be ye ashamed, O husband men: howle, O ye vine dressers for the wheate, and for the barly, because the haruest of the fielde is perished.


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The vine is dried vp, and the figge tree is decayed: the pomegranate tree &amp; the palme tree, and the apple tree, euen all the trees of the fielde are withered: surely the ioy is withered away from the sonnes of men.


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<n>He shows that the only means to avoid God's wrath, and to have all things restored, is true repentance.</n>Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God.


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Sanctifie you a fast: call a solemne assemblie: gather the Elders, and all the inhabitants of the land into the House of the Lorde your God, and cry vnto the Lord,


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Alas for the day! for the <n>We see by these great plagues that utter destruction is at hand.</n> day of the LORD [is] at hand, and as a destruction from the Almighty shall it come.


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The seede is rotten vnder their cloddes: the garners are destroyed: the barnes are broken downe, for the corne is withered.


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How did the beasts mourne! the herdes of cattel pine away, because they haue no pasture, &amp; the flockes of sheepe are destroyed.


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O Lord, to thee will I crie: for the fire hath deuoured the pastures of the wildernesse, and the flame hath burnt vp all the trees of the fielde.


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The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the <n>That is, drought.</n> fire hath devoured the pastures of the wilderness.


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Blow ye <n>He shows the great judgments of God which are at hand, unless they repent.</n> the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the LORD cometh, for [it is] nigh at hand;


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A <n>Of affliction and trouble.</n> day of darkness and of gloominess, a day of clouds and of thick darkness, as the morning spread upon the mountains: a <n>Meaning, the Assyrians.</n> great people and a strong; there hath not been ever the like, neither shall be any more after it, [even] to the years of many generations.


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A fire devoureth before them; and behind them a flame burneth: the land [is] as the garden of <n>The enemy destroyed our plentiful country, wherever he went.</n> Eden before them, and behind them a desolate wilderness; yea, and nothing shall escape them.


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Like the noyse of charrets in the toppes of the mountaines shal they leape, like the noyse of a flame of fire that deuoureth the stubble, and as a mightie people prepared to the battel.


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Before their face the people shall be much pained: all faces <n>They will be pale and black because of fear, as in (Nah_2:10).</n> shall gather blackness.


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They shal runne like strong men, and goe vp to the wall like men of warre, and euery man shall goe forward in his wayes, and they shall not stay in their paths.


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Neither shall one <n>For none will be able to resist them.</n> thrust another; they shall walk every one in his path: and [when] they fall upon the sword, they shall not be wounded.


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They shal runne to &amp; fro in the citie: they shal runne vpon the wall: they shal clime vp vpon the houses, &amp; enter in at ye windowes like ye thiefe.


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The earth shall quake before them; the heavens shall tremble: the <n>Read (Joe_2:31; Isa_13:10; Eze_32:7; Joe_3:15; Mat_24:29)</n> sun and the moon shall be dark, and the stars shall withdraw their shining:


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And the LORD shall <n>The Lord will stir up the Assyrians to execute his judgments.</n> utter his voice before his army: for his camp [is] very great: for [he is] strong that executeth his word: for the day of the LORD [is] great and very terrible; and who can abide it?


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Therefore also now the Lord sayth, Turne you vnto me with all your heart, &amp; with fasting, and with weeping, and with mourning,


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And <n>Mortify your affections and serve God with pureness of heart, and not with ceremonies.</n> rend your heart, and not your garments, and turn unto the LORD your God: for he [is] gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.


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Who knoweth [if] he will <n>He speaks this to stir up their slothfulness, and not that he doubted of God's mercies, if they did repent. For the way in which God repents, {{See Jer_18:8}}</n> return and repent, and leave a blessing behind him; [even] a meat offering and a drink offering unto the LORD your God?


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Gather the people, sanctify the congregation, assemble the elders, gather the <n>That as all have sinned, so all may show forth signs of their repentance, so that men seeing the children who are not free from God's wrath, might be the more deeply touched with the consideration of their own sins.</n> children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet.


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Let the Priestes, the ministers of the Lord weepe betweene the porch and the altar, and let them say, Spare thy people, O Lord, and giue not thine heritage into reproche that the heathen should rule ouer them. Wherefore should they say among the people, Where is their God?


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Then will the LORD be <n>If they repent he shows that God will preserve and defend them with a most fervent affection.</n> jealous for his land, and pity his people.


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Yea, the Lord wil answere and say vnto his people, Beholde, I will send you corne, and wine, and oyle, and you shalbe satisfied therewith: and I will no more make you a reproche among the heathen,


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But I will remove far off from you the <n>That is, the Assyrians your enemies.</n> northern [army], and will drive him into a land barren and desolate, with his face toward the <n>Called the Salt Sea, or Persian Sea: meaning, that even though this army was so great that it filled all from this sea to the Mediterranean Sea, yet he would scatter them.</n> east sea, and his hinder part toward the utmost sea, and his stink shall come up, and his ill savour shall come up, because he hath done great things.


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Be not afrayde, ye beastes of the fielde: for the pastures of the wildernesse are greene: for the tree beareth her fruite: the figge tree &amp; the vine do giue their force.


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Be glad then, ye children of Zion, and rejoice in the LORD your God: for he hath given you the former rain <n>That is, such as would come by just measure, and would be sent when God was reconciled with them.</n> moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first [month].


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And I will render you the yeeres that the grashopper hath eaten, the canker worme and the caterpiller and the palmer worme, my great hoste which I sent among you.


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So you shal eate and be satisfied and praise the Name of the Lord your God, that hath dealt marueilously with you: and my people shal neuer be ashamed.


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Ye shal also know, that I am in the middes of Israel, and that I am the Lorde your God and none other, &amp; my people shal neuer be ashamed.


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And it shall come to pass afterward, [that] I will pour <n>That is, in greater abundance, and more broadly than in times past. And this was fulfilled under Christ, when God's graces and his Spirit under the Gospel were abundantly given to the Church; (Isa_44:3; Act_2:17) (Joh_7:38-39).</n> out my spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream <n>As they had visions and dreams in ancient times, so will they now have clearer revelations.</n> dreams, your young men shall see visions:


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And I will shew <n>He warns the faithful what terrible things would come, with the intent that they should not look for continual quietness in this world: and yet in all these troubles he would preserve them.</n> wonders in the heavens and in the earth, blood, and fire, and pillars of smoke.


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The <n>The order of nature will seem to be changed because of the horrible afflictions that will be in the world; (Isa_13:10; Eze_32:7; Joe_3:15; Mat_24:29).</n> sun shall be turned into darkness, and the moon into blood, before the great and the terrible day of the LORD come.


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And it shall come to pass, [that] whosoever shall call <n>God's judgments are for the destruction of the unbelievers, and to exhort the godly to call upon the name of God, who will give them salvation.</n> on the name of the LORD shall be delivered: for in mount Zion and in Jerusalem shall be deliverance, as the LORD hath said, and in the <n>Meaning the Gentiles by this; (Rom_10:13).</n> remnant whom the LORD shall call.


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For, behold, in <n>When I will deliver my Church, which consists of both Jews and Gentiles.</n> those days, and in that time, when I shall bring again the captivity of Judah and Jerusalem,


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I will also gather all nations, and will bring them down into the <n>It appears that he alludes to the great victory of Jehoshaphat, whom God used without man's help to destroy the enemies, (2Ch_20:20-26); also he is referring to this word Jehoshaphat, which signifies pleading or judgment, because God would judge the enemies of his Church, as he did there.</n> valley of Jehoshaphat, and will plead with them there for my people and [for] my heritage Israel, whom they have scattered among the nations, and parted my land.


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And they have cast lots for my people; and have <n>That which the enemy received for the sale of my people, they bestowed upon harlots and drink.</n> given a boy for an harlot, and sold a girl for wine, that they might drink.


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Yea, and <n>He takes the cause of his Church in hand against the enemy, as though the injury were done to himself.</n> what have ye to do with me, O Tyre, and Zidon, and all the coasts of Palestine? will ye render me <n>Have I done you wrong, that you will render me the same?</n> a recompence? and if ye recompense me, swiftly [and] speedily will I return your recompence upon your own head;


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For ye haue taken my siluer and my golde, and haue caried into your temples my goodly and pleasant things.


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The children also of Iudah and the children of Ierusalem haue you solde vnto the Grecians, that ye might send them farre from their border.


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Beholde, I will rayse them out of the place where ye haue sold them, and will render your reward vpon your owne head,


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And I will sell your sons and your daughters into the hand of the children of Judah, and they <n>For afterward God sold them by Nebuchadnezzar and Alexander the Great, because of the love he had for his people, and by this they were comforted, as though they themselves had sold them.</n> shall sell them to the Sabeans, to a people far off: for the LORD hath spoken [it].


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Publish this among the Gentiles: prepare warre, wake vp the mightie men: let all the men of warre drawe neere and come vp.


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<n>When I will execute my judgments against my enemies, I will cause everyone to be ready, and to prepare their weapons to destroy one another, for my Church's sake.</n>Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I [am] strong.


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Assemble your selues, and come all yee heathen and gather your selues together round about: there shall the Lord cast downe the mightie men.


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Let the heathen be wakened, and come vp to the valley of Iehoshaphat: for there will I sit to iudge all the heathen round about.


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Put ye in the <n>In this way he will encourage the enemies when their wickedness is completely ripe to destroy one another, which he calls the valley of God's judgment.</n> sickle, for the harvest is ripe: come, get you down; for the press is full, the fats overflow; for their wickedness [is] great.


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O multitude, O multitude, come into the valley of threshing: for the day of the Lorde is neere in the valley of threshing.


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The LORD also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the LORD [will be] the <n>God assures his own against all trouble, that when he destroys his enemies, his children will be delivered.</n> hope of his people, and the strength of the children of Israel.


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So shall ye know that I [am] the LORD your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass <n>The strangers will no longer destroy his Church: and if they do, it is the fault of the people, who by their sins make the breach for the enemy.</n> through her any more.


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And it shall come to pass in that day, [that] the mountains shall <n>He promises to his Church abundance of graces, {{See Eze_47:1}}, which would water and comfort the most barren places; (Amo_9:13).</n> drop down new wine, and the hills shall flow with milk, and all the rivers of Judah shall flow with waters, and a fountain shall come forth of the house of the LORD, and shall water the valley of Shittim.


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<n>The malicious enemies will have no part of these graces.</n>Egypt shall be a desolation, and Edom shall be a desolate wilderness, for the violence [against] the children of Judah, because they have shed innocent blood in their land.


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For I will <n>He had allowed his Church before this to lie in their filthiness, but now he promises to cleanse them and to make them pure unto himself.</n> cleanse their blood [that] I have not cleansed: for the LORD dwelleth in Zion.


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The words of Amos, who was among the herdmen of <n>Which was a town five miles from Jerusalem in Judea, but he prophesied in Israel.</n> Tekoa, which he saw concerning Israel in the days of Uzziah king of Judah, and in the days of <n>In his days the kingdom of Israel flourished the most.</n> Jeroboam the son of Joash king of Israel, two years before the <n>Which as Josephus writes, was when Uzziah would have usurped the priest's office, and therefore was smitten with leprosy.</n> earthquake. <n>The Argument - Among many other Prophets that God raised up to admonish the Israelites of his plagues for their wickedness and idolatry, he stirred up Amos, who was a herdman or shepherd of a poor town, and gave him both knowledge and constancy to reprove all estates and degrees, and to make known God's horrible judgments against them, unless they repented in time. And he showed them, that if God did not spare the other nations around them, who had lived as it were in ignorance of God compared to them, but for their sins punished them, then they could look for nothing, but a horrible destruction, unless they turned to the Lord in true repentance. And finally, he comforts the godly with hope of the coming of the Messiah, by whom they would have perfect deliverance and salvation.</n>


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And he said, The LORD will roar from Zion, and utter his voice from Jerusalem; and the habitations of the shepherds shall mourn, and the top <n>Whatever is fruitful and pleasant in Israel, will shortly perish.</n> of Carmel shall wither.


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Thus saith the LORD; For <n>He shows first that all the people round about would be destroyed for their manifold sins: which are meant by three and four, which make seven, so that the Israelites would the more deeply consider God's judgments toward them.</n> three transgressions of Damascus, and for four, I will not turn away [the punishment] thereof; because they have <n>If the Syrians will not be spared for committing this cruelty against one city, it is not possible that Israel would escape punishment, which has committed so many and such grievous sins against God and man.</n> threshed Gilead with threshing instruments of iron:


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But I will send a fire into the house of Hazael, which shall devour the <n>The antiquity of their buildings will not avoid my judgments. {{See Jer_49:27}}</n> palaces of Benhadad.


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I will break also the bar of Damascus, and cut off the inhabitant from the plain of Aven, and him that holdeth the sceptre from the house of Eden: and the people of Syria shall go into captivity unto <n>Tiglath Pileser led the Assyrians captive, and brought them to Cyrene, which he here calls Kir.</n> Kir, saith the LORD.


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Thus saith the LORD; For three transgressions of Gaza, and for four, I will not turn away [the punishment] thereof; because they <n>They united themselves with the Edomites their enemies, who carried them away captive.</n> carried away captive the whole captivity, to deliver [them] up to Edom:


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And I will cut off the inhabitant from Ashdod, and him that holdeth the scepter from Ashkelon, and turne mine hande to Ekron, and the remnant of the Philistims shall perish, sayth the Lord God.


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Thus saith the LORD; For three transgressions of Tyrus, and for four, I will not turn away [the punishment] thereof; because they delivered up the whole captivity to Edom, and remembered not the <n>For Esau (from whom came the Edomites) and Jacob were brothers, therefore they ought to have admonished them by their brotherly friendship, and not to have provoked them to hatred.</n> brotherly covenant:


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Thus saith the LORD; For three transgressions of Edom, and for four, I will not turn away [the punishment] thereof; because he did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and he kept his wrath <n>He was a continual enemy to him.</n> for ever:


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Thus saith the LORD; For three transgressions of the children of Ammon, and for four, I will not turn away [the punishment] thereof; because they <n>He notes the great cruelty of the Ammonites, that did not spare the women, but most tyrannously tormented them, and yet the Ammonites came from Lot, who was of the household of Abraham.</n> have ripped up the women with child of Gilead, that they might enlarge their border:


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Therefore will I kindle a fire in the wall of Rabbah, and it shall deuoure the palaces thereof, with shouting in the day of battell, and with a tempest in the day of the whirlewinde.


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Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away [the punishment] thereof; because he burned the <n>For the Moabites were so cruel against the King of Edom, that they burnt his bones after he was dead: which declared their barbarous rage, that they would avenge themselves upon the dead.</n> bones of the king of Edom into lime:


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Therefore will I send a fire vpon Moab, and it shall deuoure the palaces of Kerioth, and Moab shall die with tumult, with shouting, and with the sound of a trumpet.


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And I will cut off the iudge out of the mids thereof, and will slay all the princes thereof with him, sayth the Lord.


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Thus saith the LORD; For three transgressions of Judah, and for four, <n>Seeing that the Gentiles who did have as much knowledge were punished in this way, Judah which was so fully instructed by the Lord's will, should not think that they would escape.</n> I will not turn away [the punishment] thereof; because they have despised the law of the LORD, and have not kept his commandments, and their lies caused them to err, after the which their fathers have walked:


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Thus saith the LORD; For three transgressions of <n>If he did not spare Judah unto whom his promises were made, much more he will not spare this degenerate kingdom.</n> Israel, and for four, I will not turn away [the punishment] thereof; because they sold the righteous for silver, and the poor for a pair of <n>They esteemed most vile bribes more than men's lives.</n> shoes;


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That pant after the <n>When they have robbed him and thrown him to the ground, they open wide their mouths for his life.</n> dust of the earth on the head of the poor, and turn aside the way of the meek: and a man and his father will go in unto the [same] maid, to profane my holy name:


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And they lay [themselves] down upon clothes laid to pledge <n>Thinking that by these ceremonies, that is, by sacrificing, and by being near my altar, they may excuse all of their other wickedness.</n> by every altar, and they <n>They rob others and offer it to God, thinking that he will exempt them, when he is made partaker of their iniquity.</n> drink the wine of the condemned [in] the house of their god.


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Yet destroyed I the <n>The destruction of their enemies and his mercy toward them, should have caused their hearts to melt because of love toward him.</n> Amorite before them, whose height [was] like the height of the cedars, and he [was] strong as the oaks; yet I destroyed his fruit from above, and his roots from beneath.


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Also I brought you vp from the land of Egypt, and led you fourtie yeres thorowe the wildernesse, to possesse the land of the Amorite.


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And I raised up of your sons for prophets, and of <n>You condemned my benefits, and abused my graces, and craftily went about to stop the mouths of my Prophets.</n> your young men for Nazarites. [Is it] not even thus, O ye children of Israel? saith the LORD.


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Behold, I am <n>You have wearied me with your sins; (Isa_1:14).</n> pressed under you, as a cart is pressed [that is] full of sheaves.


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Therefore the flight shall perish from the <n>None will be delivered by any means.</n> swift, and the strong shall not strengthen his force, neither shall the mighty deliver himself:


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Nor he that handleth the bowe, shal stand, and he that is swift of foote, shall not escape, neyther shall he that rideth the horse, saue his life.


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And he that is of a mighty courage among the strong men, shall flee away naked in that day, sayth the Lord.


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Heare this worde that the Lord pronounceth against you, O children of Israel, euen against the whole familie which I brought vp fro the land of Egypt, saying,


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You <n>I have only chosen you to be mine among all other people, and yet you have forsaken me.</n> only have I known of all the families of the earth: therefore I will punish you for all your iniquities.


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Can two walk together, except they be <n>By this the Prophet signifies that he speaks not of himself, but as God guides and moves him, which is called the agreement between God and his Prophets.</n> agreed?


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Will a <n>Will God threaten by his Prophet, unless there is some great occasion?</n> lion roar in the forest, when he hath no prey? will a young lion cry out of his den, if he have taken nothing?


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<n>Can anything come without God's providence?</n>Can a bird fall in a snare upon the earth, where no gin [is] for him? shall [one] take up a <n>Will his threatenings be in vain?</n> snare from the earth, and have taken nothing at all?


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<n>Will the Prophet's threaten God's judgments and the people not be afraid?</n>Shall a trumpet be blown in the city, and the people not be afraid? shall there <n>Does any adversity come without God's appointment? (Isa_45:7)</n> be evil in a city, and the LORD hath not done [it]?


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Surely the Lord GOD will do nothing, but he <n>God does not deal with the Israelites as he does with other people: for he always warns them before of his plagues by his Prophets.</n> revealeth his secret unto his servants the prophets.


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The lion hath roared, who will not fear? the Lord GOD hath spoken, who can but <n>Because the people always murmured against the Prophets, he shows that God's Spirit moved them to speak as they did.</n> prophesy?


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Publish in the palaces at <n>He calls the strangers, such as the Philistines and Egyptians, to be witness of God's judgments against the Israelites for their cruelty and oppression.</n> Ashdod, and in the palaces in the land of Egypt, and say, Assemble yourselves upon the mountains of Samaria, and behold the great tumults in the midst thereof, and the oppressed in the midst thereof.


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For they know not to do right, saith the LORD, who store up violence and robbery <n>The fruit of their cruelty and theft appears by their great riches, which they have in their houses.</n> in their palaces.


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Therefore thus saith the Lord God, An aduersary shall come euen rounde about the countrey, and shall bring downe thy strength fro thee, and thy palaces shalbe spoyled.


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Thus saith the LORD; As the shepherd taketh <n>When the lion has satisfied his hunger, the shepherd finds a leg or a piece of an ear, to show that the sheep have been torn by his teeth.</n> out of the mouth of the lion two legs, or a piece of an ear; so shall the children of Israel be taken out that dwell in Samaria in the corner of a bed, and in <n>Where they thought to have had a sure stronghold, and to have been in safety.</n> Damascus [in] a couch.


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Surely in the day that I shal visit the transgressions of Israel vpon him, I wil also visite the altars of Beth-el, and the hornes of the altar shal be broken off, and fall to the ground.


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And I wil smite the winter house with the sommer house, and the houses of yuorie shal perish, and the great houses shalbe consumed, sayth the Lord.


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Hear this word, ye <n>Thus he calls the princes and governors, who being overwhelmed with the great abundance of God's benefits, forgot God, and therefore he calls them by the name of beasts and not of men.</n> kine of Bashan, that [are] in the mountain of Samaria, which oppress the poor, which crush the needy, which say to their masters, <n>They encourage those who have authority over the people to oppress them, so that they may have profit by it.</n> Bring, and let us drink.


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The Lord GOD hath sworn by his holiness, that, lo, the days shall come upon you, that he will take you away with <n>He alludes to fishers, who catch fish by hooks or thorns.</n> hooks, and your posterity with fishhooks.


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And ye shal goe out at the breaches euery kowe forward: and ye shal cast your selues out of the palace, saith the Lord.


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Come to <n>He speaks this in contempt of those who resorted to those places, thinking that their great devotion and good intention was sufficient to have bound God to them.</n> Bethel, and transgress; at Gilgal multiply transgression; and bring your sacrifices every morning, [and] your tithes after three <n>Read (Deu_14:28).</n> years:


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And offer a sacrifice of thanksgiving <n>As (Lev_7:13).</n> with leaven, and proclaim [and] publish the free offerings: for this <n>You only delight in these outward ceremonies and care for nothing else.</n> liketh you, O ye children of Israel, saith the Lord GOD.


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And I also have given you <n>That is, lack of bread and meat.</n> cleanness of teeth in all your cities, and want of bread in all your places: yet have ye not returned unto me, saith the LORD.


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And also I have withholden the rain from you, when [there were] yet three <n>I stopped the rain until the fruits of the earth were destroyed with drought, and yet you would not consider to return to me by repentance.</n> months to the harvest: and I caused it to rain upon one city, and caused it not to rain upon another city: one piece was rained upon, and the piece whereupon it rained not withered.


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So two [or] three cities wandered unto one city, to drink water; but they were <n>They could not find enough water where they had heard that it had rained.</n> not satisfied: yet have ye not returned unto me, saith the LORD.


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I haue smitten you with blasting, and mildewe: your great gardens and your vineyardes, &amp; your figtrees, and your oliue trees did the palmer worme deuoure: yet haue ye not returned vnto me, saith the Lord.


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I have sent among you the pestilence after the manner of <n>As I plagued the Egyptians; (Exo_9:10).</n> Egypt: your young men have I slain with the sword, and have taken away your horses; and I have made the stink of your camps to come up unto your nostrils: yet have ye not returned unto me, saith the LORD.


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I have overthrown [some] of you, as God overthrew Sodom and Gomorrah, and ye were as a <n>You were almost all consumed, and a few of you were wonderfully preserved; (2Ki_14:26).</n> firebrand plucked out of the burning: yet have ye not returned unto me, saith the LORD.


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Therefore thus will I do unto thee, O Israel: [and] because I will do this unto thee, prepare to <n>Turn to him by repentance.</n> meet thy God, O Israel.


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For lo, he that formeth the mountaines, &amp; createth the winde, &amp; declareth vnto man what is his thought: which maketh the morning darkenesse, &amp; walketh vpon the hie places of the earth, the Lord God of hostes is his Name.


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The <n>He so calls them, because they so boasted of themselves, or because they were given to lustfulness and daintiness.</n> virgin of Israel is fallen; she shall no more rise: she is forsaken upon her land; [there is] none to raise her up.


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For thus saith the Lord GOD; The city that went out [by] a thousand shall leave <n>Meaning, that the tenth part would hardly be saved.</n> an hundred, and that which went forth [by] an hundred shall leave ten, to the house of Israel.


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But seek not Bethel, nor enter into <n>In those places they worshipped new idols, which before served for the true honour of God: therefore he says that these will not save them.</n> Gilgal, and pass not to Beersheba: for Gilgal shall surely go into captivity, and Bethel shall come to nought.


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Seeke the Lorde, and yee shal liue, least he breake out like fire in the house of Ioseph &amp; deuoure it, &amp; there be none to quench it in Beth-el.


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Ye who turn <n>Instead of judgment and fairness they execute cruelty and oppression.</n> judgment to wormwood, and leave off righteousness in the earth,


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[Seek him] that <n>He describes the power of God; (Job_9:9).</n> maketh the seven stars and Orion, and turneth the shadow of death into the morning, and maketh the day dark with night: that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name:


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He strengtheneth the destroyer against the mightie: and the destroyer shal come against the fortresse.


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They hate him <n>They hate the Prophets, who reprove them in the open assemblies.</n> that rebuketh in the gate, and they abhor him that speaketh uprightly.


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Forasmuch therefore as your treading [is] upon the poor, and <n>You take both his money and also his food, with which he should live.</n> ye take from him burdens of wheat: ye have built houses of hewn stone, but ye shall not dwell in them; ye have planted pleasant vineyards, but ye shall not drink wine of them.


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For I know your manifold transgressions, and your mightie sinnes: they afflict the iust, they take rewards, &amp; they oppresse the poore in ye gate.


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Therefore <n>God will so plague them that they will not allow the godly to open their mouths once to admonish them of their faults.</n> the prudent shall keep silence in that time; for it [is] an evil time.


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Seeke good and not euil, that ye may liue: and the Lorde God of hostes shalbe with you, as you haue spoken.


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Hate the euil, and loue the good, and establish iudgement in the gate: it may bee that the Lorde God of hostes will be mercifull vnto the remnant of Ioseph.


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Therefore the LORD, the God of hosts, the Lord, saith thus; Wailing [shall be] in all streets; and they shall say in all the highways, Alas! alas! and they shall call the <n>So that people of all types will have reason to lament because of the great plagues.</n> husbandman to mourning, and such as are skilful of lamentation to wailing.


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Woe unto you that <n>He speaks in this way because the wicked and hypocrites said they were content to endure God's judgments, whereas the godly tremble and fear; (Jer_30:7; Joe_2:2, Joe_2:11), (Zep_1:15).</n> desire the day of the LORD! to what end [is] it for you? the day of the LORD [is] darkness, and not light.


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As if a man did flee from a lyon, &amp; a beare met him: or went into the house, and leaned his hand on the wall, and a serpent bit him.


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Though ye offer me burnt offerings and your meat offerings, <n>Because you have corrupted my true service, and remain obstinate in your vices; (Isa_1:11; Jer_6:10).</n> I will not accept [them]: neither will I regard the peace offerings of your fat beasts.


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But let judgment run down as <n>Do your duty to God, and to your neighbour, and so you will plentifully feel his grace, if you show your abundant affections according to God's word.</n> waters, and righteousness as a mighty stream.


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Haue ye offered vnto me sacrifices and offrings in the wildernesse fourtie yeeres, O house of Israel?


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But ye have borne the tabernacle of your <n>That idol which you esteemed as your king, and carried about as you did Chiun, in which images you thought that there was a certain divinity.</n> Moloch and Chiun your images, the star of your god, which ye made to yourselves.


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Therefore wil I cause you to goe into captiuitie beyond Damascus, saith the Lorde, whose Name is the God of hostes.


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Woe to <n>The Prophet threatens the wealthy, who did not regard God's plagues, nor threatenings by his Prophets.</n> them [that are] at ease in Zion, and trust in the mountain of Samaria, <n>These two cities were famous from their first inhabitants the Canaanites: and seeing that before they did not avail those that were born here, why should you think that they should save you who were brought in to dwell in other men's possessions?</n> [which are] named chief of the nations, to whom the house of Israel came!


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Pass ye unto Calneh, and see; and from thence go ye to Hamath the great: then go down to Gath of the Philistines: [be <n>If God has destroyed these excellent cities in three different kingdoms, that is Babylon, Syria, and that of the Philistines, and has narrowed their wide borders more than yours yet are, do you think that you are better, or that you will escape?</n> they] better than these kingdoms? or their border greater than your border?


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Ye that put far away the <n>You that continue still in your wickedness, and think that God's plagues are not at hand, but give yourselves to all idleness, lustfulness, and disorder.</n> evil day, and cause the seat of violence to come near;


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They lie vpon beddes of yuorie, &amp; stretch themselues vpon their beddes, &amp; eate the lambes of the flocke, and the calues out of the stall.


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That chant to the sound of the viol, [and] invent to themselves instruments of musick, like <n>As he caused different types of instruments to be made to serve God's glory, so these did strive to invent as many to serve their unrestrained affections and lusts.</n> David;


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That drink wine in bowls, and anoint themselves with the chief ointments: but they are not <n>They did not pity their brethren, of which many were now slain and carried away captive.</n> grieved for the affliction of Joseph.


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Therefore now shall they go captive with the first that go captive, and the <n>Some read «the sorrow of them that stretched themselves is at hand».</n> banquet of them that stretched themselves shall be removed.


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<n>Read (Jer_51:14).</n>The Lord GOD hath sworn by himself, saith the LORD the God of hosts, I abhor <n>That is, the riches and pomp.</n> the excellency of Jacob, and hate his palaces: therefore will I deliver up the city with all that is therein.


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And a man's uncle <n>The destruction will be so great, that almost none will be left to bury the dead: and therefore they will burn them at home, to carry out the burnt ashes with more ease.</n> shall take him up, and he that burneth him, to bring out the bones out of the house, and shall say unto him that [is] by the <n>That is, to some neighbour that dwells near by.</n> sides of the house, [Is there] yet [any] with thee? and he shall say, No. Then shall he say, <n>They will be so astonished at this destruction, that they will not boast any more of the name of God, and that they are his people: but they will be silent when they hear God's name, and abhor it, as those that are desperate, or reprobate.</n> Hold thy tongue: for we may not make mention of the name of the LORD.


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For behold, the Lord commandeth, and he will smite the great house with breaches, and the litle house with clefts.


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Shall horses <n>He compares them to barren rocks, upon which it is in vain to bestow labour: showing that God's benefits can have no place among them.</n> run upon the rock? will [one] plow [there] with oxen? for ye have turned judgment into gall, and the fruit of righteousness into <n>Read (Amo_5:7).</n> hemlock:


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Ye which rejoice in a thing of nought, which say, Have we not taken to us <n>That is, power and glory.</n> horns by our own strength?


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But, behold, I will raise up against you a nation, O house of Israel, saith the LORD the God of hosts; and they shall afflict you from the entering in of <n>From one corner of the country to another.</n> Hemath unto the river of the wilderness.


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Thus hath the Lord GOD shewed unto me; and, behold, he formed <n>To devour the land: and he alludes to the invading of the enemies.</n> grasshoppers in the beginning of the shooting up of the latter growth; and, lo, [it was] the latter growth <n>After the public commandment for mowing was given: or as some read, when the kings sheep were shorn.</n> after the king's mowings.


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And when they had made an ende of eating the grasse of the land, then I saide, O Lorde God, spare, I beseeche thee: who shal raise vp Iaakob? for he is small.


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The LORD <n>That is, stopped this plague at my prayer.</n> repented for this: It shall not be, saith the LORD.


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Thus hath the Lord GOD shewed unto me: and, behold, the Lord GOD called to contend by fire, <n>Meaning, that God's indignation was inflamed against the stubbornness of this people.</n> and it devoured the great deep, and did eat up a part.


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Thus he shewed me: and, behold, the Lord stood upon a wall [made] by a plumbline, <n>Signifying that this would be the last measuring of the people, and that he would defer his judgment no longer.</n> with a plumbline in his hand.


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And the Lorde saide vnto me, Amos, what seest thou? And I said, A line. Then said the Lord, Beholde, I wil set a line in the middes of my people Israel, and wil passe by them no more.


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And the hye places of Izhak shalbe desolate, and the temples of Israel shalbe destroyed: and I wil rise against the house of Ieroboam with the sworde.


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<n>That is, when Amos had prophesied that the king would be destroyed: for the wicked priest more for hatred he had for the Prophet than for love toward the king, thought this accusation sufficient to condemn him. However, only what the Prophet said could take place.</n>Then Amaziah the priest of Bethel sent to Jeroboam king of Israel, saying, Amos hath conspired against thee in the midst of the house of Israel: the land is not able to bear all his words.


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For thus Amos saith, Ieroboam shal die by the sworde, and Israel shalbe led away captiue out of their owne land.


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Also <n>When this instrument of Satan was not able to accomplish his purpose by the king, he tried by another practice, that was, to scare the Prophet, that he might depart, and not reprove their idolatry there openly, and so hinder his profit.</n> Amaziah said unto Amos, O thou seer, go, flee thee away into the land of Judah, and there eat bread, and prophesy there:


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Then answered Amos, and said to Amaziah, I [was] no <n>Thus he shows by his extraordinary calling, that God had given him a charge, which he must necessarily execute.</n> prophet, neither [was] I a prophet's son; but I [was] an herdman, and a gatherer of sycomore fruit:


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And the Lord tooke me as I followed the flocke, and the Lord said vnto me, Go, prophecie vnto my people Israel.


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Now therefore heare thou the word of the Lord. Thou sayest, Prophecie not against Israel, &amp; speake nothing against the house of Izhak.


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Therefore thus saith the LORD; <n>In this way God used to approve the authority of his Prophets, by his plagues and judgments against those who were malicious enemies as in (Jer_28:12-17; Jer_29:21-26), as this day he does against those that persecute the ministers of his Gospel.</n> Thy wife shall be an harlot in the city, and thy sons and thy daughters shall fall by the sword, and thy land shall be divided by line; and thou shalt die in a polluted land: and Israel shall surely go into captivity forth of his land.


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And he said, Amos, what seest thou? And I said, A basket of <n>Which signified the ripeness of their sins, and the readiness of God's judgments.</n> summer fruit. Then said the LORD unto me, The end is come upon my people of Israel; I will not again pass by them any more.


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And the songs of the temple shall be howlings in that day, saith the Lord GOD: [there shall be] many dead bodies in every place; they shall cast [them] forth with <n>There will be none left to mourn for them.</n> silence.


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Hear this, O ye that <n>By stopping the sale of food and necessary things which you have gotten into your own hands, and so cause the poor to spend quickly that little that they have, and at length because of need to become your slaves.</n> swallow up the needy, even to make the poor of the land to fail,


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Saying, When will the <n>When the scarcity had come they were so greedy for gain, that they thought the holy day to be a hindrance to them.</n> new moon be gone, that we may sell corn? and the sabbath, that we may set forth wheat, making <n>That is, the measure small, and the price great.</n> the ephah small, and the shekel great, and falsifying the balances by deceit?


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That we may buy the poore for siluer, and the needie for shooes: yea, and sell the refuse of the wheate.


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Shall not the land tremble for this, and every one mourn that dwelleth therein? and it shall rise up wholly as a flood; and it shall be cast out and <n>That is, the inhabitants of the land will be drowned, as the Nile drowns many when it overflows.</n> drowned, as [by] the flood of Egypt.


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And it shall come to pass in that day, saith the Lord GOD, that I will cause the <n>In the midst of their prosperity, I will send great affliction.</n> sun to go down at noon, and I will darken the earth in the clear day:


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And I will turne your feastes into mourning, and all your songs into lamentation: and I will bring sackcloth vpon all loynes, and baldnes vpon euery head: and I will make it as the mourning of an onely sonne, and the ende thereof as a bitter day.


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Beholde, the dayes come, sayeth the Lorde God, that I will send a famine in the lande, not a famine of bread, nor a thirst for water, but of hearing the word of the Lord.


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And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the <n>By which he shows that they will not only perish in body, but also in soul for lack of God's word, which is the food of it.</n> word of the LORD, and shall not find [it].


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They that swear by the sin <n>For the idolaters used to swear by their idols, which here he calls their sin: and the papists yet swear by theirs.</n> of Samaria, and say, Thy god, O Dan, liveth; and, <n>That is, the common manner of worshipping, and the service or religion used there.</n> The manner of Beersheba liveth; even they shall fall, and never rise up again.


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I saw the Lord standing upon the <n>Which was at Jerusalem: for he did not appear in the idolatrous places of Israel.</n> altar: and he said, Smite the lintel of the door, that the posts may shake: and cut them in the <n>Both the most important of them, and also the common people.</n> head, all of them; and I will slay the last of them with the sword: he that fleeth of them shall not flee away, and he that escapeth of them shall not be delivered.


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Though they digge into the hel, thence shal mine hande take them: though they clime vp to heauen, thence will I bring them downe.


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And though they hide themselves in the top of Carmel, I will search and take them out thence; and though they be hid from my sight in the bottom of the sea, thence will I command the <n>He shows that God will declare himself as an enemy to them in all places, and that his elements and all his creatures will be enemies to destroy them.</n> serpent, and he shall bite them:


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And though they goe into captiuitie before their enemies, thence wil I commande the sword, and it shall slay them: and I will set mine eyes vpon them for euill, and not for good.


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And the Lord God of hosts shall touch the land, and it shall melt away, &amp; al that dwel therein shall mourne, and it shall rise vp wholy like a flood, and shall bee drowned as by the flood of Egypt.


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[It is] he that buildeth his <n>He declares by the wonderful power of God, by the making of the heavens and the elements, that it is not possible for man to escape his judgments when he punishes.</n> stories in the heaven, and hath founded his troop in the earth; he that calleth for the waters of the sea, and poureth them out upon the face of the earth: The LORD [is] his name.


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[Are] ye not as children of the Ethiopians <n>Am I more bound to you than to the Ethiopians, or other people? Yet I have bestowed upon you greater benefits.</n> unto me, O children of Israel? saith the LORD. Have not I brought up Israel out of the land of Egypt? and the Philistines from <n>Read (Jer_47:4).</n> Caphtor, and the Syrians from Kir?


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Behold, the eyes of the Lord GOD [are] upon the sinful kingdom, and I will destroy it from off the face of the earth; saving that I will not utterly <n>Though he destroys the rebellious multitude, yet he will always reserve the remnant of his Church to call upon his name.</n> destroy the house of Jacob, saith the LORD.


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For, lo, I will command, and I will sift the house of Israel among all nations, like as [corn] is sifted in a sieve, yet shall not the <n>Meaning that none of his own would perish in his wrath.</n> least grain fall upon the earth.


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But all the sinners of my people shall dye by the sword, which say, The euill shal not come, nor hasten for vs.


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In that day will I raise up the <n>I will send the promised Messiah, and restore by him the spiritual Israel; (Act_15:16).</n> tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old:


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That they may possess the remnant of <n>Meaning, the very enemies (as were the Edomites) and others would be united with the Jews in one society and body, of which Christ would be the head.</n> Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.


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Behold, the days come, saith the LORD, that the plowman shall <n>Signifying, that there will be great abundance of all things, so that when one type of fruit is ripe, another would follow, and every one in order; (Lev_26:5).</n> overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall <n>Read (Joe_3:18).</n> drop sweet wine, and all the hills shall melt.


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<n>The accomplishment of this is under Christ, when they are planted in this Church, out of which they can never be pulled, after they have once been grafted into it.</n>And I will bring again the captivity of my people of Israel, and they shall build the waste cities, and inhabit [them]; and they shall plant vineyards, and drink the wine thereof; they shall also make gardens, and eat the fruit of them.


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And I wil plant them vpon their land, and they shall no more bee pulled vp againe out of their lande, which I haue giuen them, sayeth the Lord thy God.


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The vision of Obadiah. Thus saith the Lord GOD concerning Edom; <n>God has certainly revealed to his prophets, that he will raise up the heathen to destroy the Edomites, concerning which the rumour is now proclaimed; (Jer_49:14).</n> We have heard a rumour from the LORD, and an ambassador is sent among the heathen, Arise ye, and <n>Thus the heathen encourage themselves to rise against Edom.</n> let us rise up against her in battle. <n>The Argument - The Idumeans, who came from Esau, were mortal enemies always to the Israelites, who came from Jacob, and therefore did not only vex them continually with various types of cruelty, but also stirred up others to fight against them. Therefore when they were now in their greatest prosperity, and did most triumph against Israel, which was in great affliction and misery, God raised up his Prophet to comfort the Israelites. For God had now determined to destroy their adversaries, who did so severely vex them, and to send them those who would deliver them, and set up the kingdom of the Messiah which he had promised.</n>


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The <n>Which despises all others in respect of yourself, and yet you are but a handful in comparison with others, and you are shut up among the hills as separate from the rest of the world.</n> pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation [is] high; that saith in his heart, Who shall bring me down to the ground?


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Though thou exalt thy selfe as the egle, and make thy nest among the starres, thence will I bring thee downe, sayth the Lord.


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<n>God will so destroy them that he will leave none, even though thieves when they come take but until they have enough, and they that gather grapes always leave some behind them. {{See Jer_49:9}}</n>If thieves came to thee, if robbers by night, (how art thou cut off!) would they not have stolen till they had enough? if the grapegatherers came to thee, would they not leave [some] grapes?


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All the men of thy confederacy <n>Those in whom you trusted to have help and friendship, will be your enemies and destroy you.</n> have brought thee [even] to the border: the men that were at peace with thee have deceived thee, [and] prevailed against thee; [they that eat] thy <n>That is, your familiar friends and guests have by secret practices destroyed you.</n> bread have laid a wound under thee: [there is] none understanding in him.


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Shall not I in that day, saith the Lorde, euen destroy the wise men out of Edom, and vnderstanding from the mount of Esau?


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And thy strong men, O Teman, shall bee afraide, because euery one of the mount of Esau shalbe cut off by slaughter.


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For [thy] violence against thy <n>He shows the reason why the Edomites were so severely punished: that is, because they were enemies to his Church, whom he now comforts by punishing their enemies.</n> brother Jacob shame shall cover thee, and thou shalt be cut off for ever.


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In the day that thou stoodest <n>When Nebuchadnezzar came against Jerusalem, you joined with him, and had part of the spoil, and so rejoiced when my people (that is, your brother), were afflicted, whereas you should have pitied and helped your brother.</n> on the other side, in the day that the strangers carried away captive his forces, and foreigners entered into his gates, and cast lots upon Jerusalem, even thou [wast] as one of them.


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But thou shouldest not have looked on the day of thy brother in the day that he became <n>When the Lord deprived them of their former dignity, and delivered them to be carried into captivity.</n> a stranger; neither shouldest thou have rejoiced over the children of Judah in the day of their destruction; neither shouldest thou have spoken proudly in the day of distress.


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Thou shouldest not haue entred into the gate of my people, in the day of their destruction, neither shouldest thou haue once looked on their affliction in the day of their destruction, nor haue layde hands on their substance in the day of their destruction.


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Neyther shouldest thou haue stande in the crosse wayes to cut off them, that shoulde escape, neither shouldest thou haue shut vp the remnant thereof in the day of affliction.


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For the day <n>When he will summon all the heathen, and send them to destroy you.</n> of the LORD [is] near upon all the heathen: as thou hast done, it shall be done unto thee: thy reward shall return upon thine own head.


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For as ye have <n>That is, rejoiced and triumphed.</n> drunk upon my holy mountain, [so] shall all the heathen drink continually, yea, they shall drink, and they shall swallow down, and they shall be <n>The Edomites will be utterly destroyed, and yet in spite of all the enemies I will reserve my Church and restore it.</n> as though they had not been.


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But vpon mount Zion shalbe deliuerance, and it shalbe holy, and the house of Iaakob shall possesse their possessions,


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And the house of Jacob shall be <n>God attributes this power to consume his enemies to his Church, which power properly belongs only to himself; (Isa_10:17; Deu_4:24; Heb_12:29).</n> a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall kindle in them, and devour them; and there shall not be [any] remaining of the house of Esau; for the LORD hath spoken [it].


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And [they of] the south shall possess the <n>He describes how the Church will be enlarged and have great possessions: but this is mainly accomplished under Christ, when that faithful are made heirs and lords of all things by him who is their head.</n> mount of Esau; and [they of] the plain the Philistines: and they shall possess the fields of Ephraim, and the fields of Samaria: and Benjamin [shall possess] Gilead.


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And the captivity of this host of the children of Israel [shall possess] that of the <n>By the Canaanites, the Jews mean the Dutchmen, and by Zarephath, France, and by Sepharad, Spain.</n> Canaanites, [even] unto Zarephath; and the captivity of Jerusalem, which [is] in Sepharad, shall possess the cities of the south.


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And <n>Meaning that God will raise up in his Church those who will rule and govern for the defence of it, and for the destruction of his enemies under the Messiah, whom the Prophet here calls the Lord and head of this kingdom.</n> saviours shall come up on mount Zion to judge the mount of Esau; and the kingdom shall be the LORD'S.


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Now the word of the LORD came <n>After he had preached a long time in Israel: and so Ezekiel, after he had prophesied in Judah for a time, had visions in Babylon; (Eze_1:1).</n> unto Jonah the son of Amittai, saying, <n>The Argument - When Jonah had long prophesied in Israel and had little profited, God gave him specific charge to go and denounce his judgments against Nineveh, the chief city of the Assyrians, because he had appointed that those who were of the heathen, should convert by the mighty power of his word. And this was so that within three day's preaching, Israel might see how horribly they had provoked God's wrath, who for the space of so many years, had not converted to the Lord, for so many prophets and such diligent preaching. He prophesied under Jonah, and Jeroboam; (2Ki_14:25).</n>


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Arise, go to <n>For seeing the great obstipation of the Israelites, he sent his Prophet to the Gentiles, that they might provoke them to repentance, or at least make them inexcusable: for Nineveh was the chief city of the Assyrians.</n> Nineveh, that <n>For as authors write, it contained in circuit about forty-eight miles, and had 1500 towers, and at this time there were 120,000 children in it; (Jon_4:11).</n> great city, and cry against it; for their wickedness is come up before me.


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But Jonah rose up to <n>By which he declares his weakness, that would not promptly follow the Lord's calling, but gave place to his own reason, which persuaded him that he would not profit these people at all, seeing he had done such little good among his own people; (Jon_4:2).</n> flee unto Tarshish from the presence of the LORD, and went down to <n>Which was the haven, and port to take shipping there, also called Joppa.</n> Joppa; and he found a ship going to Tarshish: so he paid the fare thereof, and went down into it, to go with them unto Tarshish from the <n>From that vocation to which God had called him, and in which he would have assisted him.</n> presence of the LORD.


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But the Lorde sent out a great winde into the sea, and there was a mightie tempest in the sea, so that the ship was like to be broken.


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Then the mariners were afraid, and cried every man unto his god, and cast forth the wares that [were] in the ship into the sea, to lighten [it] of them. But Jonah was gone down <n>As one that would have cast off this care and concern by seeking rest and quietness.</n> into the sides of the ship; and he lay, and was fast asleep.


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So the shipmaster came to him, and said unto him, What meanest thou, O sleeper? arise, call upon thy <n>As they had called on their idols, which declares that idolaters have no rest nor certainty, but in their troubles seek what they do not even know.</n> God, if so be that God will think upon us, that we perish not.


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And they said every one to his fellow, Come, and let us cast <n>Which declares that the matter was very extreme and in doubt, which was God's way of getting them to test for the cause: and this may not be done except in matters of great importance.</n> lots, that we may know for whose cause this evil [is] upon us. So they cast lots, and the lot fell upon Jonah.


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Then said they vnto him, Tell vs for whose cause this euill is vpon vs? what is thine occupation? and whence commest thou? which is thy countrey? and of what people art thou?


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And he answered them, I am an Ebrewe, and I feare the Lord God of heauen, which hath made the sea, and the dry lande.


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Then were the men exceedingly afrayde, and said vnto him, Why hast thou done this? (for the men knewe, that he fled from the presence of the Lorde, because he had tolde them)


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Then saide they vnto him, What shall we doe vnto thee, that the sea may be calme vnto vs? (for the sea wrought and was troublous)


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And he said vnto them, Take me, and cast me into the sea: so shall the sea be calme vnto you: for I knowe that for my sake this great tempest is vpon you.


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Neuerthelesse, the men rowed to bring it to the lande, but they coulde not: for the sea wrought, and was troublous against them.


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Wherefore they cried unto the LORD, and said, <n>This declares that the very wicked in their time of need flee to God for help, and also that they are touched with a certain fear of shedding man's blood, whereas they know no manifest sign of wickedness.</n> We beseech thee, O LORD, we beseech thee, let us not perish for this man's life, and lay not upon us innocent blood: for thou, O LORD, hast done as it pleased thee.


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Then the men <n>They were touched with a certain repentance of their past life, and began to worship the true God by whom they saw themselves as wonderfully delivered. But this was done for fear, and not from a pure heart and affection, neither according to God's word.</n> feared the LORD exceedingly, and offered a sacrifice unto the LORD, and made vows.


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Now the LORD had prepared a great fish to swallow up Jonah. And Jonah was in the <n>Thus the Lord would chastise his Prophet with a most terrible spectacle of death, and by this also strengthened and encouraged him of his favour and support in this duty which was commanded him.</n> belly of the fish three days and three nights.


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Then Jonah prayed unto the LORD his God <n>Being now swallowed up by death, and seeing no remedy to escape, his faith broke out to the Lord, knowing that out of this very hell he was able to deliver him.</n> out of the fish's belly,


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And said, I cried by reason of mine affliction unto the LORD, and he heard me; out of the belly <n>For he was now in the fishes belly as in a grave or place of darkness.</n> of hell cried I, [and] thou heardest my voice.


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For thou haddest cast me into the bottome in the middes of the sea, and the floods compassed me about: all thy surges, and all thy waues passed ouer me.


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Then I said, I am <n>This declared what his prayer was, and how he laboured between hope and despair, considering the neglect of his vocation, and God's judgments for it: but yet in the end faith gained the victory.</n> cast out of thy sight; yet I will look again toward thy holy temple.


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The waters compassed me about vnto the soule: the depth closed me rounde about, and the weedes were wrapt about mine head.


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I went down to the bottoms of the mountains; the earth with her bars [was] about me for ever: yet hast thou brought up my <n>You have delivered me from the belly of the fish and all these dangers, as it were raising me from death to life.</n> life from corruption, O LORD my God.


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When my soule fainted within me, I remembred the Lorde: and my prayer came vnto thee, into thine holy Temple.


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They that observe lying <n>Those that depend upon anything except on God alone.</n> vanities forsake their own <n>They refuse their own felicity, and that goodness which they would otherwise receive from God.</n> mercy.


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But I will sacrifice vnto thee with the voice of thankesgiuing, and will pay that that I haue vowed: saluation is of the Lorde.


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And the word of the LORD came unto <n>This is a great declaration of God's mercy, that he receives him again, and sends him forth as his Prophet, who had before shown such great weakness.</n> Jonah the second time, saying,


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So Jonah arose, and went unto Nineveh, according to the word of the LORD. Now Nineveh was an exceeding <n>{{See Jon_1:2}}</n> great city of three days' journey.


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And Jonah began to enter into the city a day's <n>He went forward one day in the city and preached, and so he continued until the city was converted.</n> journey, and he cried, and said, Yet forty days, and Nineveh shall be overthrown.


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So the people of Nineveh <n>For he declared that he was a Prophet sent to them from God, to make known his judgments against them.</n> believed God, and proclaimed a fast, and put on sackcloth, from the greatest of them even to the least of them.


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For worde came vnto the King of Nineueh, and he rose from his throne, and he layed his robe from him, and couered him with sackecloth, and sate in ashes.


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And he caused [it] to be proclaimed and published through Nineveh by the decree of the king and his nobles, saying, Let neither man nor <n>Not that the dumb beasts had sinned or could repent, but that by their example man might be astonished, considering that for his sin the anger of God hung over all creatures.</n> beast, herd nor flock, taste any thing: let them not feed, nor drink water:


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But let man and beast be covered with sackcloth, and <n>He exhorted that the men should earnestly call to God for mercy.</n> cry mightily unto God: yea, let them turn every one from his evil way, and from the violence that [is] in their hands.


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<n>For partly from the threatening of the prophet, and partly from his own conscience, he doubted whether God would show them mercy.</n>Who can tell [if] God will turn and repent, and turn away from his fierce anger, that we perish not?


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And God saw their <n>That is, the fruits of their repentance, which proceeded from faith, which God had planted by the ministry of his Prophet.</n> works, that they turned from their evil way; and <n>{{See Jer_18:8}}</n> God repented of the evil, that he had said that he would do unto them; and he did [it] not.


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But it displeased <n>Because by this he would be taken as a false prophet, and so the name of God, which he preached, would be blasphemed.</n> Jonah exceedingly, and he was very angry.


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And he prayed unto the LORD, and said, I pray thee, O LORD, [was] not this my saying, when I was yet in my country? Therefore I fled before unto <n>Read (Jon_1:3).</n> Tarshish: for I knew that thou [art] a gracious God, and merciful, slow to anger, and of great kindness, and repentest thee of the evil.


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Therefore now, O LORD, take, I beseech thee, my life <n>Thus he prayed from grief, fearing that God's name by this forgiveness might be blasphemed, as though he sent his Prophets forth to make known his judgments in vain.</n> from me; for [it is] better for me to die than to live.


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Then said the LORD, Doest thou well to be <n>Will you judge when I do things for my glory, and when I do not?</n> angry?


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So Jonah went out of the city, and sat on the east side of the city, and there made him a booth, and sat under it in the shadow, <n>For he doubted as yet whether God would show them mercy or not, and therefore after forty days he departed out of the city, to see what God would do.</n> till he might see what would become of the city.


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And the LORD God prepared a <n>Which was a further means to cover him from the heat of the sun, as he remained in his booth.</n> gourd, and made [it] to come up over Jonah, that it might be a shadow over his head, to deliver him from his grief. So Jonah was exceeding glad of the gourd.


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But God prepared a worme when the morning rose the next day, &amp; it smote the gourd, that it withered.


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And when the sunne did arise, God prepared also a feruent East winde: and the sunne beat vpon the head of Ionah, that he fainted, and wished in his heart to die, and said, It is better for me to dye, then to liue.


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And God said to Jonah, Doest thou well to be angry for the gourd? And he said, I do well to be <n>This declares the great inconveniences into which God's servants fall when they give place to their own affections, and do not in all things willingly submit themselves to God.</n> angry, [even] unto death.


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Then said the Lorde, Thou hast had pitie on the gourde for the which thou hast not laboured, neither madest it growe, which came vp in a night, and perished in a night,


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And should <n>Thus God mercifully reproves him who would pity himself and this gourd, and yet would keep God from showing his compassion to so many thousand people.</n> not I spare Nineveh, that great city, wherein are more than sixscore thousand persons that <n>Meaning that they were children and infants.</n> cannot discern between their right hand and their left hand; and [also] much cattle?


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The word of the LORD that came to Micah the <n>Born in Mareshah, a city of Judah.</n> Morasthite in the days of Jotham, Ahaz, [and] Hezekiah, kings of Judah, which he saw concerning Samaria and Jerusalem. <n>The Argument - Micah the prophet of the tribe of Judah served in the work of the Lord concerning Judah and Israel at least thirty years: during which time Isaiah prophesied. He declares the destruction first of the one kingdom, and then of the other, because of their manifold wickedness, but chiefly because of their idolatry. And to this end he notes the wickedness of the people, the cruelty of the princes and governors, and the allowing of the false prophets, and the delighting in them. Then he sets forth the coming of Christ, his kingdom, and the felicity of it. This Prophet was not that Micah who resisted Ahab and all his false prophets, (1Ki_22:8) but another with the same name.</n>


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Hear, <n>Because of the malice and obstinacy of the people, whom he had so often exhorted to repentance, he summons them to God's judgments, taking all creatures, and God himself as witness, that the preaching of the Prophets, which they have abused, will be avenged.</n> all ye people; hearken, O earth, and all that therein is: and let the Lord GOD be witness against you, the Lord from his holy temple.


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For, behold, the LORD cometh forth out of his place, and will come <n>Meaning by this that God will come to judgment against the strong cities and strongholds.</n> down, and tread upon the high places of the earth.


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And the mountaines shall melt vnder him (so shall the valleys cleaue) as waxe before the fire, and as the waters that are powred downewarde.


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For the transgression of Jacob [is] all this, and for the sins of the house of Israel. What [is] the transgression of Jacob? [is it] not <n>Samaria, which should have been an example to all Israel of true religion and justice, was the dirty pool and the tank that all idolatry and corruption was kept alive in, and who prided themselves in their father Jacob, and boasted of him.</n> Samaria? and what [are] the high <n>That is, the idolatry and infection.</n> places of Judah? [are they] not Jerusalem?


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Therefore I wil make Samaria as an heape of the fielde, and for the planting of a vineyard, and I will cause the stones thereof to tumble downe into the valley, and I will discouer the foundations thereof.


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And all the graven images thereof shall be beaten to pieces, and all the <n>Which they gathered by evil practices, and thought that their idols had enriched them with these wages because of their service to them.</n> hires thereof shall be burned with the fire, and all the idols thereof will I lay desolate: for she gathered [it] of the hire of an harlot, and they shall return <n>The gain that came by their idols will be consumed as a thing of nothing: for as the wages or riches of harlots are wickedly gotten, so are they vilely and quickly spent.</n> to the hire of an harlot.


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Therefore I will mourne and howle: I wil goe without clothes, and naked: I will make lamentation like the dragons, and mourning as the ostriches.


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For her plagues are grieuous: for it is come into Iudah: the enemie is come vnto the gate of my people, vnto Ierusalem.


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Declare ye [it] not at <n>Lest the Philistines our enemies rejoice at our destruction.</n> Gath, weep ye not at all: in the house of <n>Which was a city near to Jerusalem (Jos_18:23), there called Ophrah, and signifies dust: therefore he wants them to mourn and roll themselves in the dust, for their dusty city.</n> Aphrah roll thyself in the dust.


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Pass ye away, thou inhabitant of <n>These were cities by which the enemy would pass as he came to Judah.</n> Saphir, having thy shame naked: the inhabitant of Zaanan came not forth in the mourning of Bethezel; he shall <n>He will not depart before he has overcome you, and so you will pay for his staying.</n> receive of you his standing.


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For the inhabitant of Maroth waited carefully for good: but evil came down from the LORD unto the <n>For Rabshakeh had shut up Jerusalem, so that they could not send to help them.</n> gate of Jerusalem.


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O thou inhabitant of Lachish, bind the chariot to the <n>To flee away: for Sennacherib laid siege first to that city, and remained there when he sent his captains and army against Jerusalem.</n> swift beast: she <n>You first received the idolatry of Jeroboam, and so infected Jerusalem.</n> [is] the beginning of the sin to the daughter of Zion: for the transgressions of Israel were found in thee.


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Therefore shalt thou give presents to <n>You will bribe the Philistines your neighbours, but they will deceive you, as well as those of Jerusalem.</n> Moreshethgath: the houses of Achzib [shall be] a lie to the kings of Israel.


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Yet will I bring an <n>He prophesies against his own city: and because it signified a heritage, he says that God would send an heir to possess it.</n> heir unto thee, O inhabitant of Mareshah: he shall come unto Adullam <n>For so they thought themselves because of the strength of their cities.</n> the glory of Israel.


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Make thee balde: and shaue thee for thy delicate children: enlarge thy baldenesse as the eagle, for they are gone into captiuity from thee.


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Woe to them that devise iniquity, and work evil upon their beds! <n>As soon as they rise, they execute their wicked devices of the night, and according to their ability hurt others.</n> when the morning is light, they practise it, because it is in the power of their hand.


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And they couet fields, and take them by violence, and houses, and take them away: so they oppresse a man and his house, euen man and his heritage.


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Therefore thus saieth the Lorde, Beholde, against this familie haue I deuised a plague, whereout yee shall not plucke your neckes, and ye shall not go so proudly, for this time is euill.


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In that day shall [one] take up a parable against you, and lament with a doleful lamentation, [and] say, <n>Thus the Jews lament and say that there is no hope of restitution, seeing their possessions are divided among the enemies.</n> We be utterly spoiled: he hath changed the portion of my people: how hath he removed [it] from me! turning away he hath divided our fields.


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Therefore thou shalt have none that shall cast a cord by lot in <n>You will have no more lands to divide as you had in times past, and as you used to measure them in the Jubilee.</n> the congregation of the LORD.


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<n>Thus the people warn the prophets that they speak to them no more, for they cannot endure their threatenings.</n>Prophesy ye not, [say they to them that] prophesy: <n>God says that they will not prophesy, nor receive any more of their rebukes or taunts.</n> they shall not prophesy to them, [that] they shall not take shame.


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O [thou that art] named the house of Jacob, is the spirit of the LORD straitened? <n>Are these your works according to his Law?</n> [are] these his doings? do not my words do good to him <n>Do not the godly find my words comfortable?</n> that walketh uprightly?


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Even <n>That is, in past times.</n> of late my people is risen up as an enemy: ye pull off the <n>The poor can have no benefit from them, but they rob them, as though they were enemies.</n> robe with the garment from them that pass by securely as men averse from war.


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The women of my people have ye cast out from their pleasant houses; from their children have ye taken away <n>That is, their substance and living, which is God's blessing, and as it were part of his glory.</n> my glory for ever.


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Arise ye, and depart; for this [is] not [your] <n>Jerusalem will not be your safeguard, but rather the cause of your destruction.</n> rest: because it is polluted, it shall destroy [you], even with a sore destruction.


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If a man <n>That is, show himself to be a prophet.</n> walking in the spirit and falsehood do lie, [saying], <n>He shows what prophets they delight in, that is, in flatterers, who tell them pleasant tales, and speak of their benefits.</n> I will prophesy unto thee of wine and of strong drink; he shall even be the prophet of this people.


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I will surely assemble, O Jacob, <n>To destroy you.</n> all of thee; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold: they shall make great noise by reason of [the multitude of] men.


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The <n>The enemy will break their gates and walls, and lead them into Chaldea.</n> breaker is come up before them: they have broken up, and have passed through the gate, and are gone out by it: and their king shall pass before them, and the LORD <n>To drive them forward, and to help their enemies.</n> on the head of them.


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And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; [Is it] not for you to know <n>That thing which is just and lawful, both to govern my people properly, and also to clear your own conscience.</n> judgment?


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Who hate the good, and love the evil; <n>The Prophet condemns the wicked governors not only of covetousness, theft, and murder, but compares them to wolves, lions, and most cruel beasts.</n> who pluck off their skin from off them, and their flesh from off their bones;


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And they eate also the flesh of my people, &amp; flay off their skinne from them, &amp; they breake their bones, and chop them in pieces, as for the pot, and as flesh within the caldron.


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Then <n>That is, when I will punish their wickedness: for though I hear the godly before they cry (Isa_65:24), yet I will not hear these even though they cry; (Isa_1:15) (Eze_8:18; Jam_2:13; 1Pe_3:11-12).</n> shall they cry unto the LORD, but he will not hear them: he will even hide his face from them at that time, as they have behaved themselves ill in their doings.


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Thus saith the LORD concerning the prophets that make my people err, that <n>They devour all their substance, and then flatter them, promising that all will go well. But if someone does not feed them, then they invent all ways to do evil.</n> bite with their teeth, and cry, Peace; and he that putteth not into their mouths, they even prepare war against him.


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Therefore <n>As you have loved to walk in darkness, and to prophesy lies, so God will reward you with gross blindness and ignorance, so that when all others will see the bright beams of God's grace, you will as blind men grope as in the night.</n> night [shall be] unto you, that ye shall not have a vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down over the prophets, and the day shall be dark over them.


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Then shall the seers be ashamed, and the diviners confounded: yea, they shall all cover <n>When God will reveal them to the world, they will be afraid to speak: for all will know that they were but false prophets, and did give a false notion of the word of God.</n> their lips; for [there is] no answer of God.


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But truly I am full <n>The Prophet being assured of his vocation by the Spirit of God, sets himself alone against all the wicked, showing how God gave him gifts, ability and knowledge, to discern between good and evil, and also steadfastness and endurance to reprove the sins of the people, and not to flatter them.</n> of power by the spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin.


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Heare this, I pray you, ye heades of the house of Iaakob, and princes of the house of Israel: they abhorre iudgement, and peruert all equitie.


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They build up Zion with <n>They will say that they are the people of God, and abuse his name, as a pretence to disguise their hypocrisy.</n> blood, and Jerusalem with iniquity.


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The heads thereof iudge for rewardes, and the Priestes thereof teache for hyre, and the prophets thereof prophecie for money: yet wil they leane vpon the Lorde, and say, Is not the Lorde among vs? no euill can come vpon vs.


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Therefore shall Zion for your sake be <n>Read (Jer_26:18).</n> plowed [as] a field, and Jerusalem shall become heaps, and the mountain of the house as the high places of the forest.


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But in the <n>When Christ will come, and the temple will be destroyed.</n> last days it shall come to pass, [that] the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the <n>{{See Isa_2:2}}</n> hills; and people shall flow unto it.


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And many nations shall come, and say, Come, and let us go up to the mountain of the LORD, and to the house of the God of Jacob; and he will <n>He shows that there is no true Church, except where the people are taught by God's pure word.</n> teach us of his ways, and we will walk in his paths: for the law shall go forth of Zion, and the word of the LORD from Jerusalem.


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And he shall judge among many people, and <n>By his corrections and threatenings he will bring the people into subjection who are in the utmost corners of the world.</n> rebuke strong nations afar off; and they shall beat their swords into plowshares, and their spears into <n>They will abstain from all evil doing, and exercise themselves in godliness and in well doing to others.</n> pruninghooks: nation shall not lift up a sword against nation, neither shall they <n>Read (Isa_2:4)</n> learn war any more.


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But they shall sit euery man vnder his vine, and vnder his figge tree, and none shall make them afraid: for the mouth of the Lorde of hostes hath spoken it.


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For all people will walk <n>He shows that the people of God ought to remain constant in their religion, even if all the world should give themselves to their superstition and idolatry.</n> every one in the name of his god, and we will walk in the name of the LORD our God for ever and ever.


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At the same day, saith the Lorde, will I gather her that halteth, and I will gather her that is cast out, and her that I haue afflicted.


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And I will make her that halted <n>I will cause that Israel, who is now as one lame and halting, and so almost destroyed, to live again, and grow into a great people.</n> a remnant, and her that was cast far off a strong nation: and the LORD shall reign over them in mount Zion from henceforth, even for ever.


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And thou, O <n>Meaning Jerusalem, where the Lord's flock was gathered.</n> tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even <n>The flourishing state of the kingdom, as it was under David and Solomon, which thing was accomplished for the Church by the coming of Christ.</n> the first dominion; the kingdom shall come to the daughter of Jerusalem.


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Now why dost thou cry out aloud? [is <n>In the meantime he shows that they would endure great troubles and temptations, when they saw themselves neither to have king nor counsel.</n> there] no king in thee? is thy counsellor perished? for pangs have taken thee as a woman in travail.


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Sorow and mourne, O daughter Zion, like a woman in trauaile: for nowe shalt thou goe foorth of the citie, and dwel in the field, and shalt goe into Babel, but there shalt thou be deliuered: there the Lord shall redeeme thee from the hand of thine enemies.


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Nowe also many nations are gathered against thee, saying, Zion shalbe condemned and our eye shall looke vpon Zion.


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But they <n>He shows that the faithful ought not to measure God's judgments by the braggings and threatenings of the wicked, but by these are admonished to lift up their hearts to God to call for deliverance.</n> know not the thoughts of the LORD, neither understand they his counsel: for he shall gather them as the sheaves into the floor.


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Arise and thresh, <n>God gives his Church this victory, as often as he overcomes their enemies: but the accomplishment of this will be at the last coming of Christ.</n> O daughter of Zion: for I will make thine horn iron, and I will make thy hoofs brass: and thou shalt beat in pieces many people: and I will consecrate their gain unto the LORD, and their substance unto the Lord of the whole earth.


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Now gather thyself in troops, O daughter <n>He forewarns them of the dangers that will come before they enjoy these comforts, showing that inasmuch as Jerusalem was accustomed with her garrisons to trouble others, the Lord would now cause other garrisons to vex her, and that her rulers would be hit on the face most contemptuously.</n> of troops: he hath laid siege against us: they shall smite the judge of Israel with a rod upon the cheek.


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But thou, Bethlehem Ephratah, [though] thou be <n>For so the Jews divided their country that for every thousand there was a chief captain: and because Bethlehem was not able to make a thousand, he calls it little. But yet God will raise up his captain and governor in it: and thus it is not the least by reason of this benefit. {{See Mat_2:6}}</n> little among the thousands of Judah, [yet] out of thee shall he come forth unto me [that is] to be ruler in Israel; whose <n>He shows that the coming of Christ and all his ways were appointed by God from all eternity.</n> goings forth [have been] from of old, from everlasting.


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Therefore will he give them up, until the time [that] <n>He compares the Jews to women with child, who for a time would have great sorrows, but at length they would have a comfortable deliverance; (Joh_16:21).</n> she which travaileth hath brought forth: then the remnant of his brethren shall return unto the children of Israel.


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And he shall <n>That is, Christ's kingdom will be stable and everlasting, and his people, the Gentiles as well as the Jews, will dwell in safety.</n> stand and feed in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide: for now shall he be great unto the ends of the earth.


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And this [man] <n>This Messiah will be a sufficient safeguard for us, and though the enemy invades us for a time, yet will God stir up many who will be able to deliver us.</n> shall be the peace, when the Assyrian shall come into our land: and when he shall tread in our palaces, then shall we raise against him seven shepherds, and eight principal men.


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And they shall waste the <n>These whom God will raise up for the deliverance of his Church, will destroy all the enemies of it, who are meant here by the Assyrians and Babylonians, who were the chief enemies at that time.</n> land of Assyria with the sword, and the land of Nimrod in the entrances thereof: thus shall he <n>By these governors will God deliver us when the enemy comes into our land.</n> deliver [us] from the Assyrian, when he cometh into our land, and when he treadeth within our borders.


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And the <n>This remnant or Church which God will deliver will only depend on God's power and defence (as does the grass of the field), and not on the hope of man.</n> remnant of Jacob shall be in the midst of many people as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men.


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And the remnant of Iaakob shalbe among the Gentiles in the middes of many people, as the lyon among the beastes of the forest, and as the lyons whelpe among the flockes of sheepe, who when he goeth thorow, treadeth downe and teareth in pieces, and none can deliuer.


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And it shall come to pass in that day, saith the LORD, that I will cut off thy <n>I will destroy all things in which you put your confidence, such as your vain self-reliance and idolatry, and in doing this I will be helping you.</n> horses out of the midst of thee, and I will destroy thy chariots:


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Thine idoles also will I cut off, and thine images out of the middes of thee: and thou shalt no more worship the woorke of thine hands.


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And I will execute vengeance in anger and fury upon the heathen, <n>It will be so terrible that nothing like it has been heard of.</n> such as they have not heard.


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Hear ye now what the LORD saith; Arise, contend thou before the <n>He took the high mountains and hard rocks as witnesses against the obstinacy of his people.</n> mountains, and let the hills hear thy voice.


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Heare ye, O mountaynes, the Lordes quarel, and ye mightie foundations of the earth: for the Lord hath a quarell against his people, and he will pleade with Israel.


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For I <n>I have not hurt you, but bestowed infinite benefits upon you.</n> brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.


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O my people, remember now what Balak king of Moab consulted, and what Balaam the son of Beor answered him from <n>That is, remember my benefits from the beginning, how I delivered you from Balaam's curse, and also spared you from Shittim which was in the plain of Moab, until I brought you into the promised land.</n> Shittim unto Gilgal; that ye may know the <n>That is, the truth of his promise and his manifold benefits toward you.</n> righteousness of the LORD.


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Wherewith <n>Thus the people by hypocrisy ask how to please God, and are content to offer sacrifices, but will not change their lives.</n> shall I come before the LORD, [and] bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old?


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Will the LORD be pleased with thousands of rams, [or] with ten thousands of rivers of oil? shall I give my <n>There is nothing so dear to man, but the hypocrites will offer it to God, if they think by this to avoid his anger. But they will never by brought to mortify their own affections, and to give themselves willingly to serve God as he commands.</n> firstborn [for] my transgression, the fruit of my body [for] the sin of my soul?


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He hath shewed thee, O man, what [is] good; and what doth the LORD require of thee, <n>The Prophet in few words calls them to the observation of the second table of the ten commandments, to know if they will obey God correctly or not, saying that God has commanded them to do this.</n> but to do justly, and to love mercy, and to walk humbly with thy God?


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The LORD'S voice crieth unto the <n>Meaning, that when God speaks to any city or nation, the godly will acknowledge his majesty and not consider the mortal man that brings the threatening, but God that sends it.</n> city, and [the man of] wisdom shall see thy name: hear ye the rod, and who hath appointed it.


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Are yet the treasures of wickednes in the house of the wicked, and the scant measure, that is abominable?


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For the rich men thereof <n>That is, of Jerusalem.</n> are full of violence, and the inhabitants thereof have spoken lies, and their tongue [is] deceitful in their mouth.


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Therefore also will I make thee sicke in smiting thee, and in making thee desolate, because of thy sinnes.


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Thou shalt eat, but not be satisfied; and <n>You will be consumed with inward grief and evils.</n> thy casting down [shall be] in the midst of thee; and thou <n>Meaning that the city would go about to save her men, as they that lay hold of that which they would preserve.</n> shalt take hold, but shalt not deliver; and [that] which thou deliverest will I give up to the sword.


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Thou shalt sowe, but not reape: thou shalt treade the oliues, but thou shalt not anoint thee with oyle, and make sweete wine, but shalt not drinke wine.


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For the <n>You have received all the corruption and idolatry with which the ten tribes were infected under Omri and Ahab his son: and to excuse your doings, you allege the King's authority by his statutes, and also wisdom and policy in so doing, but you will not escape punishment. But as I have shown you great favour, and taken you for my people, so will your plagues be according as your sins; (Luk_12:47).</n> statutes of Omri are kept, and all the works of the house of Ahab, and ye walk in their counsels; that I should make thee a desolation, and the inhabitants thereof an hissing: therefore ye shall bear the reproach of my people.


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Woe is me! for I am as when they have gathered the <n>The Prophet takes upon himself the voice of the earth, which complains that all her fruits are gone, so that none are left: that is, that there is no godly man remaining, for all are given to cruelty and deceit, so that none spares his own brother.</n> summer fruits, as the grapegleanings of the vintage: [there is] no cluster to eat: my soul desired the firstripe fruit.


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The good [man] is perished out of the earth: and [there is] none upright among men: <n>He shows that the prince, the judge, and the rich man are all linked together to do evil, and to disguise the deeds of one another.</n> they all lie in wait for blood; they hunt every man his brother with a net.


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That they may do evil with both hands earnestly, the prince asketh, and the judge [asketh] for a reward; and the <n>That is, the rich man that is able to give money, abstains from no wickedness or injury.</n> great [man], he uttereth his mischievous desire: so <n>These men agree among themselves, and conspire with one another to do evil.</n> they wrap it up.


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The best of them [is] as <n>They that are of most estimation and are counted most honest among them, are but thorns and briers to prick.</n> a brier: the most upright [is sharper] than a thorn hedge: the day of <n>Meaning the prophets and governors.</n> thy watchmen [and] thy visitation cometh; now shall be their perplexity.


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Trust ye not in a friend, neither put ye confidence in a counseller: keepe the doores of thy mouth from her that lyeth in thy bosome.


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For the sonne reuileth the father: ye daughter riseth vp against her mother: the daughter in lawe against her mother in lawe, and a mans enemies are the men of his owne house.


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Therefore <n>The Prophet shows that the only remedy for the godly in desperate evils, is to flee to God for help.</n> I will look unto the LORD; I will wait for the God of my salvation: my God will hear me.


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Rejoice not against me, <n>This is spoken in the voice of the Church, which calls the malignant church her enemy.</n> O mine enemy: when I fall, I shall arise; when I sit in darkness, the LORD [shall be] a light unto me.


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I will beare the wrath of the Lord because I haue sinned against him, vntill he pleade my cause, and execute iudgement for me: then will he bring me foorth to the light, and I shall see his righteousnesse.


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Then she that is mine enemie, shall looke vpon it, and shame shall couer her, which said vnto me, Where is the Lorde thy God? Mine eyes shall behold her: now shall she be troden downe as the myre of the streetes.


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[In] <n>That is, when God will show himself to be a deliverer of his Church, and a destroyer of his enemies.</n> the day that thy walls are to be built, [in] that day shall <n>Meaning the cruel empire of the Babylonians.</n> the decree be far removed.


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[In] that day [also] he shall come even to thee from <n>When the Church will be restored, those that were enemies before will come out of all the corners of the world to her, so that neither fortresses, rivers, seas, nor mountains will be able to stop them.</n> Assyria, and [from] the fortified cities, and from the fortress even to the river, and from sea to sea, and [from] mountain to mountain.


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Notwithstanding the land shall be desolate because of them that dwell therein, for the fruit of <n>Before this grace appears, he shows how grievously the hypocrites themselves will be punished, seeing that the earth itself, which cannot sin, will be made waste because of their wickedness.</n> their doings.


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<n>The Prophet prays to God to be merciful to his Church, when they would be scattered abroad as in solitary places in Babylon, and to be beneficial to them as in times past.</n>Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily [in] the wood, in the midst of Carmel: let them feed [in] Bashan and Gilead, as in the days of old.


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<n>God promises to be favourable to his people, as he had been before.</n>According to the days of thy coming out of the land of Egypt will I shew unto him marvellous [things].


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The nations shall see and be confounded at all their might: they shall <n>They will be as dumb men, and dare brag no more.</n> lay [their] hand upon [their] mouth, <n>They will be astonished and afraid to hear men speak, lest they should hear of their destruction.</n> their ears shall be deaf.


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They shall <n>They will fall flat on the ground because of fear.</n> lick the dust like a serpent, they shall move out of their holes like worms of the earth: they shall be afraid of the LORD our God, and shall fear because of thee.


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Who [is] a God like unto thee, that pardoneth iniquity, and <n>As though he did not see it, ignoring it.</n> passeth by the transgression of the remnant of his heritage? he retaineth not his anger for ever, because he delighteth [in] mercy.


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He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all <n>Meaning his elect.</n> their sins into the depths of the sea.


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Thou wilt perform the <n>The Church is assured that God will perform the truth of his merciful promise, which he had made long ago to Abraham, and to all that would apprehend the promise by faith.</n> truth to Jacob, [and] the mercy to Abraham, which thou hast sworn unto our fathers from the days of old.


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The <n>{{See Isa_13:1}}</n> burden of Nineveh. <n>The vision or revelation, which God commanded Nahum to write concerning the Ninevites.</n> The book of the vision of Nahum the <n>That is, born in a poor village in the tribe of Simeon.</n> Elkoshite. <n>The Argument - As those of Nineveh showed themselves prompt and ready to receive the word of God at Jonah's preaching, and so turned to the Lord by repentance, so after a certain time they gave themselves to worldly means to increase their dominion, rather than seeking to continue in that fear of God, and path in which they had begun. They cast off the care of religion, and so returned to their vomit and provoked God's just judgment against them, in afflicting his people. Therefore their city Nineveh was destroyed, and Meroch-baladan, king of Babel (or as some think, Nebuchadnezzar) enjoyed the empire of the Assyrians. But because God has a continual care for his Church, he stirs up his Prophet to comfort the godly, showing that the destruction of their enemies would be for their consolation: and as it seems, he prophesies around the time of Hezekiah, and not in the time of Manasseh his son, as the Jews write.</n>


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God [is] <n>Meaning, of his glory.</n> jealous, and the LORD revengeth; the LORD revengeth, and <n>With his own he is but angry for a time, but his anger is never appeased toward the reprobate, even though he defers it for a time.</n> [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.


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The <n>Thus the wicked would make God's mercy an occasion to sin, but the Prophet wishes them to consider his power and justice.</n> LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.


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He rebuketh the sea, and dryeth it, and he dryeth vp all the riuers: Bashan is wasted and Carmel, and the floure of Lebanon is wasted.


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The mountaines tremble for him, and the hilles melt, &amp; the earth is burnt at his sight, yea, the worlde, and all that dwell therein.


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<n>If all creatures are at God's commandment, and none are able to resist his wrath, will man flatter himself, and think by any means to escape, when he provokes his God to anger?</n>Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.


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The LORD [is] good, <n>Lest the faithful should be discouraged by hearing the power of God, he shows them that his mercy appertains to them, and that he has care over them.</n> a strong hold in the day of trouble; and he knoweth them that trust in him.


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But with an overrunning flood he will make an utter end of the <n>Signifying that God will suddenly destroy Nineveh and the Assyrians in such a way, that they will lie in perpetual darkness, and never recover their strength again.</n> place thereof, and darkness shall pursue his enemies.


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What do ye <n>He shows that the undertakings of the Assyrians against Judah and the Church were against God, and therefore he would so destroy them the first time, that he would not need to return the second time.</n> imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.


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For while [they be] folden together [as] <n>Though the Assyrians think themselves like thorns that prick on all sides, yet the Lord will set fire on them, and as drunken men are not able to stand against any force, so they will not be able to resist him at all.</n> thorns, and while they are drunken [as] drunkards, they shall be devoured as stubble fully dry.


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There is [one] <n>Which may be understood either of Sennacherib, or of the whole body of the people of Nineveh.</n> come out of thee, that imagineth evil against the LORD, a wicked counsellor.


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Thus saith the LORD; Though [they be] <n>Though they think themselves in most safety, and of greatest strength, yet when God will pass by, he will destroy them: nonetheless, he comforts his Church, and promises to stop punishing them by the Assyrians.</n> quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.


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And the LORD hath given a commandment concerning thee, [that] no more of thy name be <n>Meaning, Sennacherib, who would have no more children, but be slain in the house of his gods; (2Ki_19:36-37).</n> sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.


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Behold upon the mountains the feet of him that bringeth good tidings, that publisheth <n>Which peace the Jews would enjoy by the death of Sennacherib.</n> peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.


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<n>That is, Nebuchadnezzar is in readiness to destroy the Assyrians: and the Prophet derides the undertakings of the Assyrians who prepared to resist him.</n>He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily.


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For the LORD hath <n>Seeing God has punished his own people Judah and Israel, he will now punish the enemies by whom he scourged them; read (Isa_10:12).</n> turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and <n>Signifying that the Israelites were utterly destroyed.</n> marred their vine branches.


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The shield of his mighty men is made red, <n>Both to put fear into the enemy, and also that they themselves should not so soon detect blood among one another, to discourage them.</n> the valiant men [are] in scarlet: the chariots [shall be] with flaming torches in the day of his preparation, and <n>Meaning their spears would shake and crash together.</n> the fir trees shall be terribly shaken.


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The charets shall rage in the streetes: they shall runne to and fro in the hie wayes: they shall seeme like lampes: they shall shoote like the lightning.


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<n>Then the Assyrians will seek by all means to gather their power, but all things will fail them.</n>He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.


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And Huzzab the Queene shalbe led away captiue, and her maides shall leade her as with the voyce of doues, smiting vpon their breastes.


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But Nineveh [is] of <n>The Assyrians will flatter themselves and say that Nineveh is so ancient that it can never perish, and is as a fishpool, whose waters cannot be touched by those that walk on the banks. But they will be scattered, and will not look back, even if men call them.</n> old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back.


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<n>God commands the enemies to spoil Nineveh, and promises them infinite riches and treasures.</n>Take ye the spoil of silver, take the spoil of gold: for [there is] none end of the store [and] glory out of all the pleasant furniture.


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<n>That is, Nineveh, and the men of it will be after this manner.</n>She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces <n>{{See Joe_2:6}}</n> of them all gather blackness.


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Where [is] the <n>Meaning, Nineveh, whose inhabitants were cruel like the lions, and given to all oppression, and spared no violence or tyranny to provide for their wives and children.</n> dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion's whelp, and none made [them] afraid?


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The lyon did teare in pieces ynough for his whelpes, and woryed for his lyonesse, and filled his holes with praye, and his dennes with, spoyle.


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Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the <n>That is, as soon as my wrath begins to burn.</n> smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy <n>Signifying the heralds, who were accustomed to proclaim war. Some read, «of you gum teeth», with which Nineveh was accustomed to bruise the bones of the poor.</n> messengers shall no more be heard.


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Woe to the bloody city! it [is] all full of lies [and] robbery; <n>It never ceases to spoil and rob.</n> the prey departeth not;


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The noise of a whip, <n>He shows how the Chaldeans will hasten, and how courageous their horses will be in beating the ground when they come against the Assyrians.</n> and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.


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The horseman lifteth vp both the bright sword, and the glittering speare, and a multitude is slaine, and the dead bodyes are many: there is none ende of their corpses: they stumble vpon their corpses,


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Because of the multitude of the whoredoms of the wellfavoured <n>He compares Nineveh to a harlot, who by her beauty and subtilty entices young men, and brings them to destruction.</n> harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.


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Beholde, I come vpon thee, saith the Lorde of hostes, and will discouer thy skirtes vpon thy face, and will shewe the nations thy filthines, &amp; the kingdomes thy shame.


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And it shall come to passe, that al they that looke vpon thee, shall flee from thee, and say, Nineueh is destroyed, who will haue pitie vpon her? where shall I seeke comforters for thee?


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Art thou better than populous <n>Meaning Alexandria, which had a compact of peace with so many nations, and yet was now destroyed.</n> No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?


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Yet was she caried awaye, and went into captiuitie: her young children also were dashed in pieces at the head of all the streetes: and they cast lottes for her noble men, and al her myghtie men were bound in chaines.


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Also thou shalt bee drunken: thou shalt hide thy selfe, and shalt seeke helpe because of the enemie.


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All thy strong cities shall be like figtrees with the first ripe figs: for if they be shaken, they fall into the mouth of the eater.


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Beholde, thy people within thee are women: the gates of thy land shalbe opened vnto thine enemies, and ye fire shall deuoure thy barres.


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Drawe thee waters for the siege: fortifie thy strong holdes: go into the clay, and temper the morter: make strong bricke.


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There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the <n>Signifying that God's judgments would suddenly destroy the Assyrians, as these vermin do with rain or change of weather.</n> cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.


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Thou hast multiplied thy marchantes aboue the starres of heauen: the locust spoileth and flyeth away.


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Thy princes are as the grashoppers, and thy captaines as the great grashoppers which remaine in the hedges in the colde day: but when the sunne ariseth, they flee away and their place is not knowen where they are.


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Thy <n>Your princes and counsellors.</n> shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth [them].


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[There is] no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon <n>Meaning that the Assyrians had done hurt to all people.</n> whom hath not thy wickedness passed continually?


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The burden which Habakkuk the prophet saw. <n>The Argument - The Prophet complains to God, considering the great felicity of the wicked, and the miserable oppression of the godly, who endure all types of affliction and cruelty, and yet can see no end. Therefore he had this revelation shown to him by God, that the Chaldeans would come and take them away as captives, so that they could look for no end of their troubles as yet, because of their stubbornness and rebellion against the Lord. And lest the godly should despair, seeing this horrible confusion, he comforts them by this, that God will punish the Chaldeans their enemies, when their pride and cruelty will be at height. And for this reason he exhorts the faithful to patience by his own example, and shows them a form of prayer, with which they should comfort themselves.</n>


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O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee <n>The Prophet complains to God, and bewails that among the Jews is left no fairness and brotherly love: but instead of these reigns cruelty, theft, contention, and strife.</n> [of] violence, and thou wilt not save!


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Why doest thou shewe mee iniquitie, and cause me to beholde sorowe? for spoyling, and violence are before me: and there are that rayse vp strife and contention.


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Therefore the law is feeble, and judgment doth never go forth: for the wicked doth <n>To suppress him, if any should show himself zealous of God's cause.</n> surround the righteous; therefore judgment goeth forth <n>Because the judges who should remedy this excess, are as evil as the rest.</n> perverted


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Behold ye among the nations, and regard, and wonder marvellously: for [I] will work a work in your days, [which] <n>As in times past you would not believe God's word, so you will not now believe the strange plagues which are at hand.</n> ye will not believe, though it be told [you].


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For lo, I raise vp the Caldeans, that bitter &amp; furious nation, which shall goe vpon the breadth of the lande to possesse the dwelling places, that are not theirs.


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They [are] terrible and dreadful: <n>They themselves will be your judges in this cause, and none will have authority over them to control them.</n> their judgment and their dignity shall proceed from themselves.


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Their horses also are swifter then the leopards, and are more fierce then the wolues in the euening: and their horsemen are many: &amp; their horsemen shall come from farre: they shall flie as the eagle hasting to meate.


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They shall come all for violence: their faces shall sup up [as] the <n>For the Jews most feared this wind, because it destroyed their fruits.</n> east wind, and they shall gather the captives <n>They will be so many in number.</n> as the sand.


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And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap <n>They will cast up mounds against it.</n> dust, and take it.


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Then shall [his] mind change, and he shall <n>The Prophet comforts the faithful that God will also destroy the Babylonians, because they will abuse this victory, and become proud and insolent, attributing the praise of this to their idols.</n> pass over, and offend, [imputing] this his power to his god.


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[Art] thou not from everlasting, O LORD my God, my Holy One? we shall not <n>He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.</n> die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.


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Thou art of pure eyes, and canst not see euill: thou canst not behold wickednesse: wherefore doest thou looke vpon the transgressors, and holdest thy tongue when the wicked deuoureth the man, that is more righteous then he?


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And makest men as the <n>So that the great devours the small, and the Chaldeans destroy all the world.</n> fishes of the sea, as the creeping animals, [that have] no ruler over them?


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They take vp all with the angle: they catch it in their net, and gather it in their yarne, whereof they reioyce and are glad.


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Therefore they sacrifice to their <n>Meaning that the enemies flatter themselves, and glory in their own strength, power, and intellect.</n> net, and burn incense to their drag; because by them their portion [is] fat, and their food plenteous.


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Shall they therefore empty their net, and not spare continually to slay <n>Meaning, that they would not.</n> the nations?


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I will stand upon my <n>I will renounce my own judgment, and only depend on God to be instructed what I will answer those that abuse my preaching, and to be armed against all temptations.</n> watch, and seat myself upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved.


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And the LORD answered me, and said, Write the vision, and make [it] plain upon tablets, that he may run <n>Write it in great letters, that he that runneth may read it.</n> that readeth it.


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For the vision [is] yet for an appointed time, but at the <n>Which contained the destruction of the enemy, and the comfort of the Church. And even though God does not execute this according to man's hasty affections, yet the issue of both is certain at his appointed time.</n> end it shall speak, and not lie: though it may tarry, wait for it; because it will surely come, it will not tarry.


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Behold, <n>To trust in himself, or in any worldly thing, is never to be at peace: for the only rest is to trust in God by faith; (Rom_1:17; Gal_3:11; Heb_10:38).</n> his soul [which] is lifted up is not upright in him: but the just shall live by his faith.


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Yea also, because <n>He compares the proud and covetous man to a drunkard that is without reason and sense, whom God will punish and make a laughing stock to all the world: and this he speaks for the comfort of the godly, and against the Chaldeans.</n> he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth to him all nations, and heapeth to him all people:


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Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! <n>Signifying that all the world will wish the destruction of tyrants, and that by their oppression and covetousness, they heap but upon themselves more heavy burdens: for the more they get, the more are they troubled.</n> how long? and to him that ladeth himself with thick clay!


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Shall <n>That is, the Medes and persians, that would destroy the Babylonians?</n> they not rise suddenly that shall bite thee, and awake that shall oppress thee, and thou shalt be for booty to them?


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Because thou hast spoyled many nations, all the remnant of the people shal spoyle thee, because of mens blood, and for the wrong done in the land, in the citie, and vnto all that dwell therein.


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Ho, he that coueteth an euil couetousnesse to his house, that he may set his nest on hie, to escape from the power of euil.


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Thou <n>Signifying that the covetous man is the ruin of his own house, when he thinks to enrich it be cruelty and oppression.</n> gavest shameful counsel to thy house by cutting off many people, and hast sinned [against] thy soul.


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For the <n>The stones of the house will cry, and say that they are built from blood, and the wood will answer and say the same of itself.</n> stone shall cry out of the wall, and the beam out of the timber shall answer it.


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Behold, [is it] not from the <n>Meaning, that God will not defer his vengeance long, but will come and destroy all their labours, as though they were consumed with fire.</n> LORD of hosts that the people shall labour [only] for fire, and the nations shall weary themselves for nothing?


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For the earth shall <n>In the destruction of the Babylonians his glory will appear through all the world.</n> be filled with the knowledge of the glory of the LORD, as the waters cover the sea.


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Woe to him that giveth his neighbour <n>He reproaches by this the king of Babylon, who as he was drunken with covetousness and cruelty, so he provoked others to the same, and inflamed them by his madness, and so in the end brought them to shame.</n> drink, that puttest thy bottle to [him], and makest [him] drunk also, that thou mayest look on their nakedness!


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Thou art filled with shame <n>Whereas you thought to have the glory of these your doings, they will turn to your shame: for you will drink of the same cup with others in your turn.</n> for glory: drink thou also, and let thy shame come upon thee: the cup of the LORD'S right hand shall be turned to thee, and utter shame [shall be] on thy glory.


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For the <n>Because the Babylonians were cruel not only against other nations, but also against the people of God, which is meant by Lebanon and the beast in it, he shows that the same cruelly will be executed against them.</n> violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell in it.


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What profiteth the graven <n>He shows that the Babylonian gods could not help them at all, for they were but blocks or stones. {{See Jer_10:8}}</n> image that its maker hath engraved it; the molten image, and a teacher of lies, that the maker of his work trusteth in it, to make dumb idols?


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Woe to him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! <n>If you will consider what it is, and how it has neither breath nor life, but is a dead thing.</n> Behold, it [is] laid over with gold and silver, and [there is] no breath at all within it.


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A prayer of Habakkuk the prophet <n>«upon Shigionoth» or «for the ignorance». The prophet instructs his people to pray to God, not only because of their great sins, but also for those they had committed in ignorance.</n> upon Shigionoth.


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<n>Thus the people were afraid when they heard God's threatenings, and prayed.</n>O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy <n>That is, the state of your Church which is now ready to perish, before it comes to half a perfect age, which would be under Christ.</n> work in the midst of the years, in the midst of the years make known; in wrath remember mercy.


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God came from <n>Teman and Paran were near Sinai, where the Law was given: by which is signified that his deliverance was as present now as it was then.</n> Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.


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And [his] brightness was as the light; <n>By which is meant a power that was joined with his brightness, which was hidden to the rest of the world, but was revealed at Mount Sinai to his people; (Psa_31:16).</n> he had horns [coming] out of his hand: and there [was] the hiding of his power.


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He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his <n>Signifying that God has wonderful means, and always has a marvellous power when he will deliver his Church.</n> ways [are] everlasting.


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<n>The iniquity of the king of Syria in vexing your people was made manifest by your judgment, to the comfort of your Church, (Jdg_5:10), and also of the Midianites, who destroyed themselves, (Jdg_7:22).</n>I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian trembled.


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Was the LORD displeased against the <n>Meaning that God was not angry with the waters, but that by this means he would destroy his enemies, and deliver his Church.</n> rivers? [was] thy anger against the rivers? [was] thy wrath against the sea, that thou didst ride <n>And so did use all the elements as instruments for the destruction of your enemies.</n> upon thy horses [and] thy chariots of salvation?


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Thy <n>That is, your power.</n> bow was made quite naked, [according] to the <n>For he had not only made a covenant with Abraham, but renewed it with his posterity.</n> oaths of the tribes, [even thy] word. Selah. Thou <n>Read (Num_20:11).</n> didst cleave the earth with rivers.


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The mountains saw thee, [and] they trembled: the overflowing of the water <n>He alludes to the Red Sea and Jordan, which gave passage to God's people, and showed signs of their obedience as it were by the lifting up of their hands.</n> passed by: the deep uttered his voice, [and] lifted up his hands on high.


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The <n>As appears in (Jos_10:12).</n> sun [and] moon stood still in their habitation: <n>According to your command the sun was directed by the weapons of your people, that fought in your cause, as though it dare not go forward.</n> at the light of thy arrows they went, [and] at the shining of thy glittering spear.


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Thou wentest forth for the salvation of thy people, [even] for salvation with thy <n>Signifying that there is no salvation, except by Christ.</n> anointed; thou didst wound the head out of the house of the wicked, by laying bare the foundation to the <n>From the top to the bottom you have destroyed the enemies.</n> neck. Selah.


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Thou didst <n>God destroyed his enemies both great and small with their own weapons, though they were ever so fierce against his Church.</n> strike through with his staffs the head of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.


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When I <n>He returns to that which he spoke as in, (Hab_3:2) and shows how he was afraid of God's judgments.</n> heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in <n>He shows that the faithful can never have true rest, except that which they feel before the weight of God's judgments.</n> the day of trouble: when he cometh up <n>That is, the enemy, but the godly will be quiet, knowing that all things will turn to good for them.</n> to the people, he will invade them with his troops.


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For the figtree shall not flourish, neither shall fruite be in the vines: the labour of the oliue shall faile, and the fieldes shall yeelde no meate: the sheepe shalbe cut off from the folde, and there shalbe no bullocke in the stalles.


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Yet I will rejoice in the LORD, I will joy <n>He declares in what the joy of the faithful consists, though they see ever so great afflictions prepared.</n> in the God of my salvation.


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The LORD God [is] my strength, and he will make my feet like hinds' [feet], and he will make me to walk upon my high places. <n>The chief singer upon the instruments of music, will have occasion to praise God for this great deliverance of his Church.</n> To the chief singer on my stringed instruments.


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The word of the LORD which came unto Zephaniah the son of Cushi, the son of Gedaliah, the son of Amariah, the son of Hizkiah, in the days of Josiah the son of Amon, king of Judah. <n>The Argument - Seeing the great rebellion of the people, and that there was now no hope of amendment, he gives notice of the great judgment of God, which was at hand, showing that their country would be utterly destroyed, and they would be carried away captives by the Babylonians. Yet for the comfort of the faithful he prophesied of God's vengeance against their enemies, such as the Philistines, Moabites, Assyrians, and others, to assure them that God had a continual care over them. And as the wicked would be punished for their sins and transgressions, so he exhorts the godly to patience, and to trust to find mercy by reason of the free promise of God made to Abraham: and therefore quietly to wait until God shows them the effect of that grace, by which in the end they should be gathered to him, and counted as his people and children.</n>


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I will consume man and beast; I will consume the <n>Not that God was angry with these dumb creatures, but because man was so wicked for whose cause they were created, God makes them to take part of the punishments with him.</n> fowls of the heaven, and the fishes of the sea, and the stumblingblocks with the wicked; and I will cut off man from off the land, saith the LORD.


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I will also stretch out mine hand upon Judah, and upon all the inhabitants of Jerusalem; and I will cut off the remnant of Baal from this place, [and] the name of the <n>Who were an order of superstitious priests appointed to minister in the service of Baal, and were as his special chaplains; read (2Ki_23:5; Hos_10:5).</n> Chemarims with the priests;


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And them that worship the host of heaven upon the housetops; and them that worship [and] that swear by the LORD, and that swear by <n>He alludes to their idol Molech, which was forbidden; read (Lev_20:2), yet they called him their king, and made him as a god: therefore he here notes those that will both say they worship God, and yet will swear by idols and serve them: which faltering is here condemned, as in (Eze_20:39; 1Ki_18:21; 2Ki_17:33).</n> Malcham;


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And them that are turned backe from the Lord, and those that haue not sought the Lorde, nor inquired for him.


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Be stil at the presence of the Lord God: for the day of the Lord is at hand: for the Lord hath prepared a sacrifice, and hath sanctified his ghests.


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And it shall come to pass in the day of the LORD'S sacrifice, that I will punish the princes, and the king's children, and all such as are clothed with <n>Meaning, the courtiers, who did imitate the strange apparel of other nations to win their favour by it, and to appear glorious in the eyes of all others; read (Eze_23:14-15).</n> strange apparel.


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In the same day also will I punish all those that <n>He means the servants of the rulers who invade other men's houses, and rejoice and leap for joy, when they can get any gain to please their master with.</n> leap on the threshold, which fill their masters' houses with violence and deceit.


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And it shall come to pass in that day, saith the LORD, [that there shall be] the noise of a cry from the <n>Signifying that all the corners of the city of Jerusalem would be full of trouble.</n> fish gate, and an howling from the second, and a great crashing from the hills.


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Howl, ye inhabitants of <n>This is meant of the street of the merchants which was lower than the rest of the place around it.</n> Maktesh, for all the merchant people are cut down; all they that bear silver are cut off.


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And it shall come to pass at that time, [that] I will search Jerusalem with <n>So that nothing will escape me.</n> candles, and punish the men that are settled <n>By their prosperity they are hardened in their wickedness.</n> on their lees: that say in their heart, The LORD will not do good, neither will he do evil.


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Therefore their goods shall be spoyled, and their houses waste: they shall also build houses, but not inhabite them, and they shall plant vineyards, but not drinke the wine thereof.


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The great day of the LORD [is] near, [it is] near, and hasteth greatly, [even] the voice of the day of the LORD: <n>They that trusted in their own strength and condemned the Prophets of God.</n> the mighty man shall cry there bitterly.


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That day is a day of wrath, a day of trouble and heauinesse, a day of destruction and desolation, a day of obscuritie and darkenesse, a day of cloudes and blackenesse,


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And I will bring distresse vpon men, that they shall walke like blind men, because they haue sinned against the Lorde, and their blood shall be powred out as dust, and their flesh as the dongue.


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Neither their siluer nor their golde shalbe able to deliuer them in ye day of the Lords wrath, but the whole lande shalbe deuoured by the fire of his ielousie: for hee shall make euen a speedie riddance of all them that dwell in the land.


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Gather <n>He exhorts them to repentance, and wills them to descend into themselves and gather themselves, lest they be scattered like chaff.</n> yourselves together, yea, gather together, O nation not desired;


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Before the decree come foorth, and ye be as chaffe that passeth in a day, and before the fierce wrath of the Lord come vpon you, and before the day of the Lords anger come vpon you.


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Seek ye the LORD, all ye meek of the earth, which <n>That is, who have lived uprightly and godly according as he prescribes by his word.</n> have wrought his judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the LORD'S anger.


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For <n>He comforts the faithful in that God would change his punishments from them to the Philistines their enemies, and other nations.</n> Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up.


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Woe unto the inhabitants of the sea <n>That is, Galilee: by these nations he means the people that dwelt near to the Jews, and instead of friendship were their enemies: therefore he calls them Canaanites, whom the Lord appointed to be slain.</n> coast, the nation of the Cherethites! the word of the LORD [is] against you; O Canaan, the land of the Philistines, I will even destroy thee, that there shall be no inhabitant.


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And the coast shall be for the <n>He shows why God would destroy their enemies, because their country would be a resting place for his Church.</n> remnant of the house of Judah; they shall feed thereupon: in the houses of Ashkelon shall they lie down in the evening: for the LORD their God shall visit them, and turn away their captivity.


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I have heard the reproach of Moab, and the revilings of the children of Ammon, whereby they have reproached my people, and <n>These nations presumed to take from the Jews that country which the Lord had given them.</n> magnified [themselves] against their border.


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Therefore, as I liue, saith the Lord of hostes, the God of Israel, Surely Moab shall bee as Sodom, and the children of Ammon as Gomorah, euen the breeding of nettels and salt pittes, and a perpetuall desolation: the residue of my folke shall spoyle them, and the remnant of my people shall possesse them.


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This shall they haue for their pride, because they haue reproched and magnified themselues against the Lord of hostes people.


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The LORD [will be] terrible unto them: <n>When he will deliver his people and destroy their enemies and idols, his glory will shine throughout all the world.</n> for he will famish all the gods of the earth; and [men] shall worship him, every one from his place, [even] all the isles of the heathen.


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And he wil stretch out his hand against the North, and destroy Asshur, and will make Nineueh desolate, and waste like a wildernesse.


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And flocks shall lie down in the midst of her, all the beasts of the nations: both the <n>Read (Isa_34:11)</n> cormorant and the bittern shall lodge in the upper lintels of it; [their] voice shall sing in the windows; desolation [shall be] in the thresholds: for he shall uncover the cedar work.


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This [is] the <n>Meaning, Nineveh, which rejoicing so much of her strength and prosperity, should be thus made waste, and God's people delivered.</n> rejoicing city that dwelt carelessly, that said in her heart, I [am], and [there is] none beside me: how is she become a desolation, a place for beasts to lie down in! every one that passeth by her shall hiss, [and] wag his hand.


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She heard not the voyce: she receiued not correction: she trusted not in the Lord: she drew not neere to her God.


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Her princes within her [are] roaring lions; her judges [are] evening wolves; they <n>They are so greedy, that they eat up bones and all.</n> gnaw not the bones till the morrow.


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Her prophets are light, and wicked persons: her priests haue polluted the Sanctuarie: they haue wrested the Lawe.


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The <n>The wicked thus boasted that God was ever among them, but the Prophet answers that that cannot excuse their wickedness: for God will not bear with their sins. Yet he did patiently abide and sent his Prophets continually to call them to repentance, but he profited nothing.</n> just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.


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I have <n>By the destruction of other nations he shows that the Jews should have learned to fear God.</n> cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.


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I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but <n>They were most earnest and ready to do wickedly.</n> they rose early, [and] corrupted all their doings.


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Therefore <n>Seeing that you will not repent, you can expect my vengeance as well as other nations.</n> wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.


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For <n>Lest any should then think that God's glory should have perished when Judah was destroyed, he shows that he will proclaim his grace through all the world.</n> then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.


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From beyond the rivers of Ethiopia my suppliants, [even] the <n>That is, the Jews will come as well as the Gentiles: which is to be understood as referring to the time of the Gospel.</n> daughter of my dispersed, shall bring mine offering.


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In that day shalt thou not be ashamed for <n>For they will have full remission of their sins, and the hypocrites who boasted of the temple, which was also your pride in times past, will be taken from you.</n> all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.


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Then will I leaue in the middes of thee an humble and poore people: and they shall trust in the Name of the Lord.


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The remnant of Israel shal do none iniquitie, nor speake lies: neither shall a deceitful tongue be found in their mouth: for they shalbe fed, and lie downe, and none shall make them afraide.


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Reioyce, O daughter Zion: be ye ioyfull, O Israel: be glad and reioyce with all thine heart, O daughter Ierusalem.


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The LORD hath taken away thy <n>That is, the punishment for your sin.</n> judgments, he hath cast out thine <n>As the Assyrians, Chaldaeans, Egyptians, and other nations.</n> enemy: the king of Israel, [even] the LORD, [is] in the midst of <n>To defend you, as by your sins you have put him away, and left yourself naked, as in (Exo_32:25).</n> thee: thou shalt not see evil any more.


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The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in <n>Signifying, that God delights to show his love and great affection toward his Church.</n> his love, he will joy over thee with singing.


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I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of <n>That is, those that were held in hatred and reviled for the Church, and because of their religion.</n> it [was] a burden.


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Behold, at that time I will undo all that afflict thee: and I will <n>I will deliver the Church, which now is afflicted, as in (Mic_4:6).</n> save her that halteth, and gather her that was driven out; and I will get them praise and fame in every <n>As among the Assyrians and Chaldaeans, who mocked them and put them to shame.</n> land where they have been put to shame.


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At that time wil I bring you againe, &amp; then wil I gather you: for I wil giue you a name &amp; a praise among all people of the earth, when I turne backe your captiuitie before your eyes, saith the Lorde.


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In the second year of <n>Who was the son of Histaspis and the third king of the Persians, as some think.</n> Darius the king, in the sixth month, in the first day of the month, came the word of the LORD by Haggai the prophet unto <n>Because the building of the temple began to cease, by reason that the people were discouraged by their enemies: and if these two notable men had need to be stirred up and admonished of their duties, what will we think of other governors, whose doings are either against God, or very cold in his cause?</n> Zerubbabel the son of Shealtiel, governor of Judah, and to Joshua the son of Josedech, the high priest, saying, <n>The Argument - When the time of the seventy years captivity prophesied by Jeremiah was expired, God raised up Haggai, Zechariah, and Malachi, to comfort the Jews, and to exhort them to the building of the temple, which was a figure of the spiritual Temple and Church of God, whose perfection and excellency depended on Christ. And because all were given to their own pleasures and benefits, he declares that that plague of famine, which God then sent among them, was a just reward for their ingratitude, in that they condemned God's honour, who had delivered them. Yet he comforts them, if they will return to the Lord, with the promise of great felicity, since the Lord will finish the work that he has begun, and send Christ whom he had promised, and by whom they would attain to perfect joy and glory.</n>


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Thus speaketh the LORD of hosts, saying, This people say, The time is not come, the time <n>Not that they condemned the building of it, but they preferred policy and personal profit to religion, being content with small beginnings.</n> that the LORD'S house should be built.


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[Is it] time for you, O ye, to dwell in your <n>Showing that they sought not only their necessities, but their very pleasures before God's honour.</n> cieled houses, and this house [lie] waste?


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<n>Consider the plagues of God upon you for preferring your policies to his religion, and because you do not seek him above all else.</n>Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages [to put it] into a bag with holes.


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Go <n>Meaning, that they should leave their own benefits, and go forward in the building of God's temple, and in the setting forth of his religion.</n> up to the mountain, and bring wood, and build the house; and <n>That is, I will hear your prayers according to my promise; (1Ki_8:22, 1Ki_8:29).</n> I will take pleasure in it, and I will <n>That is, my glory will be set forth by you.</n> be glorified, saith the LORD.


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Ye looked for much, and, lo, [it came] to little; and when ye brought [it] home, I did blow <n>And so bring it to nothing.</n> upon it. Why? saith the LORD of hosts. Because of mine house that [is] waste, and ye run every man unto his own house.


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And I called for a drought vpon the land, and vpon the mountaines, &amp; vpon the corne, and vpon the wine, and vpon the oyle, vpon all that the ground bringeth foorth: both vpon men and vpon cattell, and vpon all the labour of the hands.


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Then Zerubbabel the son of Shealtiel, and Joshua the son of Josedech, the high priest, with all the remnant of the people, obeyed the <n>This declares that God was the author of the doctrine, and that Haggai was but the minister, as in (Exo_14:31), (Jdg_7:20; Act_15:28).</n> voice of the LORD their God, and the words of Haggai the prophet, as the LORD their God had sent him, and the people did fear before the LORD.


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Then spake Haggai the Lords messenger in the Lords message vnto the people, saying, I am with you, sayth the Lord.


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And the LORD stirred up <n>Which declares that men are unable and dull to serve the Lord, neither can they obey his word or his messengers, before God reforms their hearts, and gives them new spirits; (Joh_6:44).</n> the spirit of Zerubbabel the son of Shealtiel, governor of Judah, and the spirit of Joshua the son of Josedech, the high priest, and the spirit of all the remnant of the people; and they came and did work in the house of the LORD of hosts, their God,


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{\cf2 (2:2)} In the seuenth moneth, in the one &amp; twentieth day of the moneth, came the worde of the Lorde by the ministerie of the Prophet Haggai, saying,


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{\cf2 (2:3)} Speake nowe to Zerubbabel the sonne of Shealtiel prince of Iudah, and to Iehoshua the sonne of Iehozadak the hie Priest, and to the residue of the people, saying,


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Who [is] left among you that saw this <n>For the people according as had been prophesied in (Isa_2:2) and (Eze. 41:1-26), thought this temple should have been more excellent than Solomon's temple, which was destroyed by the Babylonians, but the Prophets meant the spiritual Temple, the Church of Christ.</n> house in her first glory? and how do ye see it now? [is it] not in your eyes in comparison of it as nothing?


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Yet now be strong, O Zerubbabel, saith the LORD; and be strong, O Joshua, son of Josedech, the high priest; and be strong, all ye people of the land, saith the LORD, and <n>That is, go forward in building the temple.</n> work: for I [am] with you, saith the LORD of hosts:


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{\cf2 (2:6)} According to the worde that I couenanted with you, when ye came out of Egypt: so my Spirite shall remaine among you, feare ye not.


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For thus saith the LORD of hosts; <n>He exhorts them to patience though they do not see as yet this temple so glorious as the Prophets had declared: for this should be accomplished in Christ, by whom all things should be renewed.</n> Yet once, it [is] a little while, and I will shake the heavens, and the earth, and the sea, and the dry [land];


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And I will shake all nations, and <n>Meaning Christ, whom all ought to look for and desire: or by desire he may signify all precious things, such as riches, and things like them.</n> the desire of all nations shall come: and I will fill this house with glory, saith the LORD of hosts.


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The <n>Therefore when his time comes he can make all the treasures of the world to serve his purpose: but the glory of this second Temple does not consist of material things, neither can it be built.</n> silver [is] mine, and the gold [is] mine, saith the LORD of hosts.


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The glory of this latter house shall be greater than of the former, saith the LORD of hosts: and in this place will I give <n>Meaning all spiritual blessings and felicity purchased by Christ; (Phi_4:7).</n> peace, saith the LORD of hosts.


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{\cf2 (2:11)} In the foure and twentieth day of the ninth moneth, in the second yeere of Darius, came the worde of the Lorde vnto the Prophet Haggai, saying,


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If one bear <n>That is, the flesh of the sacrifices, by which he means that a thing which of itself is good, cannot make another thing so: and therefore they ought not to justify themselves by their sacrifices and ceremonies: but contrary to this, he that is unclean and not pure of heart, does corrupt those things and make them detestable to God, which otherwise are good and godly.</n> holy flesh in the skirt of his garment, and with his skirt do touch bread, or pottage, or wine, or oil, or any meat, shall it be holy? And the priests answered and said, No.


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{\cf2 (2:14)} Then sayde Haggai, If a polluted person touch any of these, shall it be vncleane? And the Priests answered, and sayd, It shalbe vncleane.


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{\cf2 (2:15)} Then answered Haggai, and sayd, So is this people, and so is this nation before me, saith the Lord: and so are all the workes of their hands, and that which they offer here, is vncleane.


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And now, I pray you, consider from this <n>Consider how God plagued you with famine before you began to build the temple.</n> day and upward, from before a stone was laid upon a stone in the temple of the LORD:


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<n>That is, before the building was begun.</n>Since those [days] were, when [one] came to an heap of twenty [measures], there were [but] ten: when [one] came to the pressfat for to draw out fifty [vessels] out of the press, there were [but] twenty.


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{\cf2 (2:18)} I smote you with blasting, and with mildewe, and with haile, in all the labours of your hands: yet you turned not to me, saith the Lord.


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Consider now from <n>From the time they began to build the temple, he promises that God would bless them: and even though the fruit has not yet come forth, yet in the gathering they would have plenty.</n> this day and upward, from the four and twentieth day of the ninth [month, even] from the day that the foundation of the LORD'S temple was laid, consider [it].


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Is the <n>He exhorts them to have patience, and to remain until the harvest came, and then they would see God's blessings.</n> seed yet in the barn? yea, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, hath not brought forth: from this day will I bless [you].


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{\cf2 (2:21)} And againe the worde of the Lorde came vnto Haggai in the foure and twentieth day of the moneth, saying,


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Speak to Zerubbabel, governor of Judah, saying, I <n>I will make a change, and renew all things in Christ, of whom Zerubbabel is here a figure.</n> will shake the heavens and the earth;


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And I will overthrow the throne of kingdoms, and I will destroy the strength of the <n>By this he shows that there will be no stop or hindrance, when God will make this wonderful restitution of his Church.</n> kingdoms of the heathen; and I will overthrow the chariots, and those that ride in them; and the horses and their riders shall come down, every one by the sword of his brother.


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In that day, saith the LORD of hosts, will I take thee, O Zerubbabel, my servant, the son of Shealtiel, saith the LORD, and will make thee as a <n>Signifying that his dignity would be most excellent, which thing was accomplished in Christ.</n> signet: for I have chosen thee, saith the LORD of hosts.


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In the eighth month, in the second year of <n>Who was the son of Histaspis.</n> Darius, came the word of the LORD unto <n>This was not the Zechariah, of which mention is made in (2Ch_24:20), but he had the same name, and is called the son of Berechiah, as he was, because he came of those progenitors, as of Joiada or Berechiah, and Iddo.</n> Zechariah, the son of Berechiah, the son of Iddo the prophet, saying, <n>The Argument - Two months after Haggai had begun to prophesy, Zechariah was also sent of the Lord to help him in the labour, and to confirm the same doctrine. First therefore, he puts them in remembrance for what reason God had so severely punished their fathers: and yet comforts them if they will truly repent, and not abuse this great benefit of God in their deliverance which was a figure of that true deliverance, that all the faithful should have from death and sin, by Christ. But because they remained still in their wickedness, and lack of desire to set forth God's glory, and were not yet made better by their long banishment, he rebukes them most sharply: yet for the comfort of the repentant, he ever mixes the promise of grace, that they might by this means be prepared to receive Christ, in whom all should be sanctified to the Lord.</n>


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The LORD hath been <n>He speaks this to make them afraid of God's judgments, so that they should not provoke him as their fathers had done, whom he so grievously punished.</n> sore displeased with your fathers.


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Therefore say thou unto them, Thus saith the LORD of hosts; <n>Let your fruits declare that you are God's people, and that he has wrought in you by his Spirit, and mortified you: for otherwise man has no power to return to God, but God must convert him; (Jer_31:18; Lam_5:21) {{See Isa_31:6}}</n> Turn ye unto me, saith the LORD of hosts, and I will turn unto you, saith the LORD of hosts.


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Be ye not as your fathers, vnto whome the former prophets haue cried, saying, Thus sayth the Lord of hostes, Turne you nowe from your euill wayes, and from your wicked workes: but they would not heare, nor hearken vnto me, saith the Lorde.


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Your fathers, where <n>Though your fathers are dead, yet God's judgments in punishing them ought still to be before your eyes: and though the prophets are dead, yet their doctrine remains for ever; (2Pe_1:15).</n> [are] they? and the prophets, do they live for ever?


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But my words and my statutes, which I commanded my servants the prophets, did they not take hold of <n>Seeing you saw the force of my doctrine in punishing your fathers, why do you not fear the threatenings contained in the same, and declared by my Prophets?</n> your fathers? and <n>As men astonished with my judgments, and not that they were touched with true repentance.</n> they returned and said, Like as the LORD of hosts thought to do unto us, according to our ways, and according to our doings, so hath he dealt with us.


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Upon the four and twentieth day of the eleventh month, which [is] the month <n>Which includes part of January and part of February.</n> Sebat, in the second year of Darius, came the word of the LORD unto Zechariah, the son of Berechiah, the son of Iddo the prophet, saying,


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I <n>This vision signifies the restoration of the Church: but as yet it would not appear to man's eyes, which is here meant by the night, by the bottom, and by the myrtle trees, which are black, and give a dark shadow. Yet he compares God to a King who has his posts and messengers abroad, by whom he still works his purpose and brings his matters to pass.</n> saw by night, and behold <n>Who was the chief among the rest of the horsemen.</n> a man riding upon a red horse, and he stood among the myrtle trees that [were] in the bottom; and behind him [were there] <n>These signify the various offices of God's angels, by whom God sometimes punishes, and sometimes comforts, and brings forth his works in various ways.</n> red horses, speckled, and white.


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Then sayd I, O my Lorde, what are these? And the Angel that talked with me, sayde vnto me, I wil shew thee what these be.


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And the man that stood among the mirre trees, answered, and sayd, These are they whome the Lord hath sent to go through the world.


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And they answered the Angel of the Lord, that stood among the mirre trees, and sayd, We haue gone thorowe the world: and beholde, all the world sitteth still, and is at rest.


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Then the <n>That is, Christ the mediator prayed for the salvation of his Church, which was now troubled, when all the countries about them were at rest.</n> angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem and on the cities of Judah, against which thou hast had indignation these threescore and ten years?


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So the angel that talked with me said to me, Cry thou, saying, Thus saith the LORD of hosts; I am <n>Though for a time God defers his help and comfort from his Church, yet this declares that he still loves them most dearly, as a most merciful father his children, or a husband his wife, and when it is expedient for them, his help is ever ready.</n> jealous for Jerusalem and for Zion with a great jealousy.


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And I am very greatly displeased with the nations [that are] at ease: for I was but <n>In destroying the reprobate, I showed myself but a little angry toward my Church, but the enemy would have destroyed them also, and did not consider the goal of my chastisements.</n> a little displeased, and they helped forward the affliction.


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Therefore thus saith the LORD; I have returned to Jerusalem with mercies: my house shall be built in it, saith the LORD of hosts, and a line <n>To measure out the buildings.</n> shall be stretched forth upon Jerusalem.


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Cry yet, saying, Thus saith the LORD of hosts; My cities through prosperity shall yet <n>The abundance will be so great, that the places of storage will not be able to contain these blessings that God will send, but will even break because of fullness.</n> be spread abroad; and the LORD shall yet comfort Zion, and shall yet choose Jerusalem.


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Then I lifted up my eyes, and saw, and behold <n>Which signifies all the enemies of the Church: east, west, north, and south.</n> four horns.


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And I said vnto the Angel that talked with me, What be these? And hee answered me, These are the hornes which haue scattered Iudah, Israel, and Ierusalem.


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And the LORD showed me four <n>These craftsmen or smiths are God's instruments, who with their mallets and hammers break these hard and strong horns which would overthrow the Church, and declare that no enemies' horn is so strong, but God has a hammer to break it in pieces.</n> craftsmen.


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Then said I, What come these to doe? And he answered, and said, These are the hornes, which haue scattered Iudah, so that a man durst not lift vp his head: but these are come to fray them, and to cast out the hornes of the Gentiles, which lift vp their horne ouer the land of Iudah, to scatter it.


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I lifted up my eyes again, and looked, and behold a <n>This is the angel who was Christ: for in respect of his office he is often called an angel, but in respect of his eternal essence, is God, and so called.</n> man with a measuring line in his hand.


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Then saide I, Whither goest thou? And he saide vnto me, To measure Ierusalem, that I may see what is the breadth thereof, and what is the length thereof.


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And said to him, Run, speak to this <n>Meaning himself, Zechariah.</n> young man, saying, <n>Signifying the spiritual Jerusalem and Church under Christ, which would be extended by the Gospel through all the world, and would need no material walls, nor trust in any worldly strength, but would be safely preserved and dwell in peace among all their enemies.</n> Jerusalem shall be inhabited [as] towns without walls for the multitude of men and cattle in it:


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For I, saith the LORD, will be to her a wall of <n>To defend my Church, to strike fear in the enemies, and to destroy them if they approach near.</n> fire on every side, and will <n>In me they will have their full felicity and glory.</n> be the glory in the midst of her.


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Ho, ho, [come <n>He calls to those who partly for fear, and partly for their own case, remained still in captivity, and so preferred their own personal benefits to the benefits of God promised in his Church.</n> forth], and flee from the land of the north, saith the LORD: for I have spread you abroad as the four <n>As it was I that scattered you, so I have power to restore you.</n> winds of the heaven, saith the LORD.


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<n>By fleeing from Babylon, and coming to the Church.</n>Deliver thyself, O Zion, that dwellest [with] the daughter of Babylon.


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For thus saith the LORD of hosts; After the <n>Seeing that God had begun to show his grace among you by delivering you, he continues the same still toward you, and therefore sends me his angel and his Christ to defend you from your enemies, so that they will not hurt you, neither along the way nor at home.</n> glory hath he sent me to the nations which wasted you: for he that toucheth you toucheth the <n>You are so dear to God, that he can no more allow your enemies to hurt you, than a man can endure to be thrust in the eye; (Psa_17:8).</n> apple of his eye.


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For, behold, I will shake my hand <n>Upon the heathen your enemies.</n> upon them, and <n>They will be your servants, as you have been theirs.</n> they shall be a spoil to their servants: and ye shall know that the LORD of hosts hath <n>This must necessarily be understood of Christ, who being God equal with his Father, was sent, as he was Mediator to dwell in his Church and to govern them.</n> sent me.


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Reioyce, and be glad, O daughter Zion: for loe, I come, and will dwell in the middes of thee, saith the Lord.


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And many nations shall be ioyned to the Lord in that day, and shalbe my people: and I will dwell in the middes of thee, and thou shalt knowe that the Lord of hostes hath sent me vnto thee.


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And he showed me Joshua the high priest <n>He prayed to Christ the Mediator for the state of the Church.</n> standing before the angel of the LORD, and <n>Which declares that the faithful do not only war with flesh and blood, but with Satan himself, and spiritual wickedness; (Eph_6:12).</n> Satan standing at his right hand to resist him.


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And the <n>That is, Christ speaks to God as the mediator of his Church, that he would rebuke Satan: and here he shows himself to be the continual preserver of his Church.</n> LORD said to Satan, The LORD rebuke thee, O Satan; even the LORD that hath chosen Jerusalem rebuke thee: [is] not this a <n>Meaning that Joshua was wonderfully preserved in the captivity, and now Satan sought to afflict and trouble him when he was doing his office.</n> brand plucked out of the fire?


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Now Joshua was clothed with <n>With regard to the glorious garments and precious stones that the priests wore before the captivity: and by this contemptible state the Prophet signifies, that these small beginnings would be made excellent when Christ will make the full restitution of his Church.</n> filthy garments, and stood before the angel.


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And he answered and spoke to those that stood before him, saying, Take away the <n>{{See Zec_3:3}}</n> filthy garments from him. And to him he said, Behold, I have <n>He shows of what apparel he speaks, which is, when our filthy sins are taken away, and we are clothed with God's mercies, which refers to the spiritual restitution.</n> caused thy iniquity to pass from thee, and I will clothe thee with change of raiment.


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And I said, Let them <n>The Prophet prays that besides the raiment, the Priest might also have attire for his head accordingly, that is, that the dignity of the priesthood might be perfect: and this was fulfilled in Christ, who was both Priest and King. And here all those are condemned, that can content themselves with any average reformation in religion, seeing the Prophet desires the perfection, and obtains it.</n> set a clean mitre upon his head. So they set a clean mitre upon his head, and clothed him with garments. And the angel of the LORD stood by.


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Thus saith the LORD of hosts; If thou wilt walk in my ways, and if thou wilt keep my charge, then thou shalt also <n>That is, have rule and government in my Church, as your predecessors have had.</n> judge my house, and shalt also keep my <n>By which he means to have the whole charge and ministry of the Church.</n> courts, and I will give thee places to walk among <n>That is, the angels, who represented the whole number of the faithful: signifying that all the godly would willingly receive him.</n> these that stand by.


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Hear now, O Joshua the high priest, thou, and thy fellows that sit before thee: for they <n>Because they follow my word, they are condemned in the world, and esteemed as monsters. {{See Isa_8:18}}</n> [are] men wondered at: for, behold, I will bring forth my servant the <n>That is, Christ, who did so humble himself, that he not only became the servant of God, but also the servant of men: and therefore in him they should have comfort, even though in the world they are condemned; (Isa_11:1) (Jer_23:5; Jer_33:14-15).</n> BRANCH.


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For behold the <n>He shows that the ministers cannot build before God lay the first stone, which is Christ, who is full of eyes, both because he gives light to all others, and that all ought to seek light from him; (Zec_4:10).</n> stone that I have laid before Joshua; upon one stone [shall be] seven eyes: behold, I <n>That is, I will make perfect in all points, as a thing done by the hand of God.</n> will engrave the engraving of it, saith the LORD of hosts, and I will <n>Though I have punished this land for a time, yet I will even now be pacified, and punish their sins no more.</n> remove the iniquity of that land in one day.


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In that day, saith the LORD of hosts, shall ye call every man his neighbour under the <n>You will then live in peace and quietness, that is, in the kingdom of Christ; (Isa_2:2; Mic_4:4; Hag_2:9).</n> vine and under the fig tree.


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And the Angel that talked with mee, came againe and waked mee, as a man that is raysed out of his sleepe,


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And said to me, What seest thou? And I said, I have looked, and behold a <n>Which was ever in the midst of the temple, signifying that the graces of God's Spirit would shine, here in most abundance, and in all perfection.</n> lamp stand all [of] gold, with a bowl upon the top of it, and its seven lamps, and seven <n>Which conveyed the oil that dropped from the trees into the lamps, so that the light never went out: and this vision was to strengthen and encourage the faithful that God had sufficient power in himself to continue his graces, and to bring his promise to pass even though he had no help from man.</n> pipes to the seven lamps, which [were] upon the top of it:


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And two oliue trees ouer it, one vpon the right side of the bowle, and the other vpon the left side thereof.


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Then the Angel that talked with mee, answered and said vnto me, Knowest thou not what these be? And I said, No, my Lord.


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Then he answered and spoke to me, saying, This [is] the word of the LORD to <n>Who was a figure of Christ, and therefore this doctrine was directed to all the Church who are his body and members.</n> Zerubbabel, saying, Not by <n>He shows that God's power alone is sufficient to preserve his Church, even though he does not use man's help to do it.</n> might, nor by power, but by my spirit, saith the LORD of hosts.


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Who [art] thou, O <n>He compares the power of the adversaries to a great mountain, who thought the Jews were nothing with regard to them, and would have hindered Zerubbabel, who represented Christ, whom the enemies daily labour to stop in the building of his spiritual Temple, but all in vain.</n> great mountain? before Zerubbabel [thou shalt become] a plain: and <n>Though the enemies think to stop this building, yet Zerubbabel will lay the highest stone of it, and bring it to perfection, so that all the godly will rejoice, and pray to God that he would continue his grace and favour toward the Temple.</n> he shall bring forth its headstone [with] shoutings, [crying], Grace, grace to it.


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The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and <n>Meaning, the Prophet, that I am Christ sent from my Father for the building and preservation of my spiritual temple.</n> thou shalt know that the LORD of hosts hath sent me to you.


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For who hath despised the day of <n>Signifying that all were discouraged at the small and poor beginnings of the temple.</n> small things? for they shall rejoice, and shall see the <n>By which he signifies the plummet and line, that is, that Zerubbabel who represented Christ, would go forward with his building to the joy and comfort of the godly, though the world was against him, and though his own for a while were discouraged, because they do not see things pleasant to the eye.</n> plummet in the hand of Zerubbabel [with] those seven; <n>That is, God has seven eyes: meaning, a continual providence, so that neither Satan nor any power in the world, can go about to bring anything to pass to hinder his work; (Zec_5:9).</n> they [are] the eyes of the LORD, which run to and fro through the whole earth.


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Then answered I, and said vnto him, What are these two oliue trees vpon the right and vpon the left side thereof?


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And I spake moreouer, and said vnto him, What bee these two oliue branches, which thorowe the two golden pipes emptie themselues into the golde?


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Then said he, These [are] the two <n>Which were always green and full of oil, so that still they poured forth oil into the lamps: signifying, that God will continually maintain and preserve his Church, and endue it still with abundance and perfection of grace.</n> anointed ones, that stand by the Lord of the whole earth.


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And he said to me, What seest thou? And I answered, I see a flying <n>Because the Jews had provoked God's plagues by condemning his word, and casting off all judgment and equity, he shows that God's curses written in this book had justly happened both to them and their fathers. But now if they would repent, God would send the same among the Chaldeans and their former enemies.</n> scroll; its length [is] twenty cubits, and its breadth ten cubits.


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Then said he to me, This [is] the curse that goeth forth over the face of the whole earth: for every one that <n>That is, does any injury toward his neighbour.</n> stealeth shall be cut off [as] on this <n>Meaning, wherever he is in the world.</n> side according to it; and every one that <n>He that transgresses the first table of the ten commandments, and does not serve God correctly but abuses his name.</n> sweareth shall be cut off [as] on that side according to it.


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I will bring it forth, saith the Lord of hosts, and it shall enter into the house of the thiefe, and into the house of him, that falsely sweareth by my Name: and it shall remaine in the middes of his house, and shall consume it, with the timber thereof, and stones thereof.


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Then the Angel that talked with me, went foorth, and said vnto me, Lift vp now thine eyes, and see what is this that goeth foorth.


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And I said, What [is] it? And he said, This [is] an <n>Which was a measure in dry things, containing about five gallons.</n> ephah that goeth forth. He said moreover, This [is] their <n>That is, all the wickedness of the ungodly is in God's sight, which he keeps in a measure, and can shut it or open it at his pleasure.</n> resemblance through all the earth.


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And, behold, there was lifted up a <n>To cover the measure.</n> talent of lead: and this [is] a <n>Which represents iniquity, as in the next verse.</n> woman that sitteth in the midst of the ephah.


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And he said, This [is] <n>Signifying that Satan would not have such power against the Jews to tempt them, as he had in times past, but that God would shut up iniquity in a measure as in a prison.</n> wickedness. And he cast it into the midst of the ephah; and he cast the weight of lead upon its mouth.


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Then I lifted up my eyes, and looked, and, behold, there came out two <n>Which declared that God would execute his judgment by the means of the weak and infirm.</n> women, and the wind [was] in their wings; for they had wings like the wings of a stork: and they lifted up the ephah between the earth and the heaven.


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And he said to me, To build for it an house in the land of <n>To remove the iniquity and affliction that came from Judah because of the judgment, to place it forever in Babylon.</n> Shinar: and it shall be established, and set there upon her own base.


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And I turned, and lifted up my eyes, and looked, and, behold, there came four <n>By chariots here, as by horses before, he means the swift messengers of God to execute and declare his will.</n> chariots out from between <n>By the mountains he means the external counsel and providence of God, by which he has from before all eternity declared what will come to pass, and that which neither Satan nor all the world can alter.</n> two mountains; and the mountains [were] mountains of brass.


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In the first chariot [were] <n>Which signifies the great cruelty and persecution that the Church had endured under different enemies.</n> red horses; and in the second chariot <n>Signifying that they had endured great afflictions under the Babylonians.</n> black horses;


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And in the third chariot <n>These represented their state under the Persians, who restored them to their liberty.</n> white horses; and in the fourth chariot <n>Which signified that God would sometimes give his Church rest, and pour his plagues upon their enemies, as he did in destroying Nineveh and Babylon, and other of their enemies.</n> spotted and bay horses.


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And the angel answered and said to me, These [are] the four <n>Meaning, all the actions and motions of God's Spirit, whom according to his unchangeable counsel he causes to appear through all the world.</n> spirits of the heavens, which go forth from standing before the Lord of all the earth.


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The black horses which [are] in it go forth into the north country; and the white go forth after them; and the spotted go forth toward the <n>That is, towards Egypt, and other countries there about.</n> south country.


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And the <n>That is, those of different colours, which ask permission, to signify that Satan has no power to hurt or afflict, until God gives it to him; (Job_1:12).</n> bay went forth, and sought to go that they might walk to and fro through the earth: and he said, Go from here, walk to and fro through the earth. So they walked to and fro through the earth.


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Then he cried upon me, and spoke to me, saying, Behold, these that go toward the north country have quieted my <n>By punishing the Chaldeans my anger ceased, and you were delivered.</n> spirit in the north country.


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Take of [them of] the captivity, [even] of Heldai, of Tobijah, and of Jedaiah, who are come from Babylon, and come thou the same day, and go into the house of <n>To receive from him and the other three, money to make the two crowns: who were men of great authority among the Jews, and doubted of the restitution of the kingdom, and of the priesthood, and hurt others by their example.</n> Josiah the son of Zephaniah;


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Then take silver and gold, and make crowns, and set [them] upon the <n>Because this could not be attributed to any one according to the Law, therefore it follows that Joshua must represent the Messiah, who was both Priest and King.</n> head of Joshua the son of Josedech, the high priest;


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And speak to him, saying, Thus speaketh the LORD of hosts, saying, Behold the man whose name [is] The <n>Meaning Christ, of whom Joshua was the figure: for in Greek they were both called Jesus.</n> BRANCH; and he shall grow <n>That is, of himself without the help of man.</n> up out of his place, and he shall <n>Which declares that no one could build this temple of which Haggai speaks, but only Christ: and therefore it was spiritual, and not material; (Hag_2:9).</n> build the temple of the LORD:


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Even he shall build the temple of the LORD; and he shall bear the <n>Of which Joshua had but a shadow.</n> glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between <n>The two offices of the kingdom and priesthood, will be joined together in such a way, that they will no longer be separated.</n> them both.


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And the crowns shall be to <n>Who was also called Heldai.</n> Helem, and to Tobijah, and to Jedaiah, and to <n>He was also called Joshias.</n> Hen the son of Zephaniah, for a <n>That they may acknowledge their infirmity, who thought that all things would be restored immediately: and of this their infidelity these two crowns will remain as tokens; (Act_1:6).</n> memorial in the temple of the LORD.


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And they [that are] <n>That is, the Gentiles by the preaching of the Gospel, will help toward the building of the spiritual temple.</n> far off shall come and build in the temple of the LORD, and ye shall know that the LORD of hosts hath sent me to you. And [this] shall come to pass, if ye will diligently <n>If you will believe and remain in the obedience of faith.</n> obey the voice of the LORD your God.


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And it came to pass in the fourth year of king Darius, [that] the word of the LORD came to Zechariah in the fourth [day] of the ninth month, [even] in <n>Which contained part of November and part of December.</n> Chisleu;


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When <n>That is, the rest of the people that yet remained in Chaldea, sent to the Church at Jerusalem for the resolution of these questions, because these feasts were consented upon by the agreement of the whole Church, the one in the month that the temple was destroyed, and the other when Gedaliah was slain; (Jer_41:2).</n> they had sent to the house of God Sherezer and Regemmelech, and their men, to pray before the LORD,


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[And] to speak to the priests who [were] in the house of the LORD of hosts, and to the prophets, saying, Should I <n>By weeping and mourning are shown what exercises they used in their fasting.</n> weep in the fifth month, <n>That is, prepare myself with all devotion to his fast.</n> separating myself, as I have done these so many <n>Which had been since the time the temple was destroyed.</n> years?


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Speak to all the people of the land, and to the <n>For there were both of the people, and of the priests, those who doubted with regard to this controversy, besides those who as yet remained in Chaldea, and argue about it, as of one of the chief points of their religion.</n> priests, saying, When ye fasted and mourned in the fifth and seventh [month], even those seventy years, did ye at all fast to me, <n>For they thought they had gained favour with God because of this fast, which they invented by themselves: and though fasting of itself is good, yet because they thought it a service toward God, and trusted in it, it is here reproved.</n> [even] to me?


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And when ye ate, and when ye drank, did ye not eat <n>Did you not eat and drink for your own benefit and necessity, and so likewise you abstained according to your own imaginings, and not after the command and direction of my Law.</n> [for yourselves], and drink [for yourselves]?


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[Should ye] not [hear] the words which the LORD <n>By this he condemns their hypocrisy, who thought by their fasting to please God, and by such things as they invented, and in the meantime would not serve him as he had commanded.</n> hath cried by the former prophets, when Jerusalem was inhabited and in prosperity, and her cities around her, when [men] inhabited the south and the plain?


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Thus speaketh the LORD of hosts, saying, <n>He shows that they did not fast with a sincere heart, but because of hypocrisy, and that it was not done from a pure religion, because they lacked these offices of charity which should have declared that they were godly; (Mat_23:23).</n> Execute true judgment, and show mercy and compassions every man to his brother:


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And oppresse not the widowe, nor the fatherles, the stranger nor the poore, &amp; let none of you imagine euil against his brother in your heart.


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But they refused to hearken, and <n>And would not carry the Lord's burden, which was sweet and easy, but would bear their own, which was heavy and grievous to the flesh, thinking to gain merit by it: which metaphor is taken from oxen, which shrink at the yoke; (Neh_9:29).</n> withdrew the shoulder, and stopped their ears, that they should not hear.


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Yea, they made their hearts [as] an adamant stone, lest they should hear the law, and the words which the LORD of hosts hath sent in his <n>Which declares that they did not only rebel against the Prophets, but against the Spirit of God that spoke in them.</n> spirit by the former prophets: therefore came a great wrath from the LORD of hosts.


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Therefore it is come to passe, that as he cried, and they would not heare, so they cried, and I would not heare, sayth the Lord of hostes.


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But I scattered them with a whirlwind among all the nations whom they knew not. Thus the land was desolate <n>That is, after they were taken captive.</n> after them, that no man passed through nor returned: for they laid the pleasant land <n>By their sins by which they provoked God's anger.</n> desolate.


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Thus saith the LORD of hosts; I was <n>I loved my city with a singular love, so that I could not endure that any should do her any injury.</n> jealous for Zion with great jealousy, and I was jealous for her with great fury.


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Thus saith the LORD; I have returned to Zion, and will dwell in the midst of Jerusalem: and Jerusalem shall be called a <n>Because she will be faithful and loyal toward me her husband.</n> city of truth; and the mountain of the LORD of hosts the holy mountain.


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Thus saith the LORD of hosts; There shall yet old <n>Though their enemies did greatly molest and trouble them, yet God would come and dwell among them, and so preserve them as long as nature would allow them to live, and increase their children in great abundance.</n> men and old women dwell in the streets of Jerusalem, and every man with his staff in his hand for very age.


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Thus saith the LORD of hosts; If it is <n>He shows in what our faith consists, that is, to believe that God can perform that which he has promised, though it seem ever so impossible to man; (Gen_13:14; Rom_4:20).</n> marvellous in the eyes of the remnant of this people in these days, should it also be marvellous in my eyes? saith the LORD of hosts.


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Thus sayth the Lord of hostes, Beholde, I will deliuer my people from the East countrey, and from the West countrey.


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And I will bring them, and they shall <n>So that their return will not be in vain: for God will accomplish his promise, and their prosperity will be sure and stable.</n> dwell in the midst of Jerusalem: and they shall be my people, and I will be their God, in truth and in righteousness.


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Thus saith the LORD of hosts; Let your <n>Let neither respect of your personal benefits, neither counsel of others, nor fear of enemies, discourage you in the going forward with the building of the temple, but be steadfast and obey the Prophets, who encourage you to that.</n> hands be strong, ye that hear in these days these words by the mouth of the prophets, who [were] in the day [when] the foundation of the house of the LORD of hosts was laid, that the temple might be built.


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For before these days there was no hire for <n>For God cursed your work, so that neither man nor beast had profit from their labours.</n> man, nor any hire for beast; neither [was there any] peace to him that went out or came in because of the affliction: for I set all men every one against his neighbour.


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For the seede shall be prosperous: the vine shall giue her fruite, and the ground shal giue her increase, and the heauens shall giue their dewe, and I will cause the remnant of this people to possesse all these things.


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And it shal come to passe, that as ye were a curse among the heathen, O house of Iudah, and house of Israel, so wil I deliuer you, &amp; ye shalbe a blessing: feare not, but let your hands be strong.


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For thus saith the LORD of hosts; As I thought to punish <n>Read (Eze_18:20).</n> you, when your fathers provoked me to wrath, saith the LORD of hosts, and I repented not:


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So again have I thought in these days <n>Which declares that man cannot turn to God until he changes man's heart by his Spirit, and so begin to do good to them, which is to pardon his sins and to give him his graces.</n> to do good to Jerusalem and to the house of Judah: fear ye not.


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These are ye things that ye shall doe. Speake ye euery man the trueth vnto his neighbour: execute iudgement truly &amp; vprightly in your gates,


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And let none of you imagine euill in your hearts against his neighbour, and loue no false othe: for all these are the things that I hate, saith the Lorde.


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Thus saith the LORD of hosts; The fast of the fourth [month], and the fast of the fifth, and the fast of the seventh, and the fast of the <n>Which fast was appointed when the city was besieged, and was the first fast of these four. And here the prophet shows that if the Jews will repent, and turn wholly to God, they will have no more occasion to fast, or to show signs of heaviness, for God will send them joy and gladness.</n> tenth, shall be to the house of Judah joy and gladness, and cheerful feasts; therefore love the truth and peace.


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Thus saith the LORD of hosts; [It shall] yet [come to pass], that there shall come <n>He declares the great zeal that God would give the Gentiles to come to his Church, and to unite with the Jews in his true religion, which would be in the kingdom of Christ.</n> people, and the inhabitants of many cities:


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And they that dwell in one citie, shal go to another, saying, Vp, let vs go &amp; pray before the Lord, and seeke the Lord of hostes: I wil go also.


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Yea, great people and mightie nations shal come to seeke the Lorde of hostes in Ierusalem, and to pray before the Lord.


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Thus sayth the Lord of hostes, In those dayes shall ten men take holde out of all languages of the nations, euen take holde of the skirt of him that is a Iewe, and say, We will go with you: for we haue heard that God is with you.


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The burden of the word of the LORD in the land of <n>By which he means Syria.</n> Hadrach, and Damascus [shall be] the <n>God's anger will remain upon their chief city, and not spare even as much as that.</n> rest of it: when the <n>When the Jews will convert and repent, then God will destroy their enemies.</n> eyes of man, as of all the tribes of Israel, [shall be] toward the LORD.


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And Hamath also shall border <n>That is, by Damascus: meaning, that Harnath or Antiochia would be under the same rod and plague.</n> by it; Tyre, and Zidon, though it be <n>He secretly shows the cause of their destruction, because they deceived all others by their craft and subtilty, which they cloaked with this name of wisdom.</n> very wise.


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For Tyrus did build her selfe a strong holde, and heaped vp siluer as the dust, and golde as the myre of the streetes.


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Behold, the LORD will cast her out, and he will smite her <n>Though those of Tyre think themselves invincible by reason of the sea that surrounds them, yet they will not escape God's judgments.</n> power in the sea; and she shall be devoured with fire.


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Ashkelon shall see it, and feare, and Azzah also shalbe very sorowfull, and Ekron: for her countenance shalbe ashamed, &amp; the King shal perish fro Azzah, &amp; Ashkelon shal not be inhabited.


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And a <n>Meaning, that all would be destroyed, save a very few, that would remain as strangers.</n> bastard shall dwell in Ashdod, and I will cut off the pride of the Philistines.


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And I will take away his blood out of his mouth, and his abominations from between his <n>He promises to deliver the Jews when he will take vengeance on their enemies for their cruelty, and the wrongs they did to them.</n> teeth: but he that remaineth, even he, [shall be] for our God, and he shall be as a governor in Judah, and <n>As the Jebusites had been destroyed, so would Ekron and all the Philistines.</n> Ekron as a Jebusite.


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And I will encamp about <n>He shows that God's power alone will be sufficient to defend his Church against all adversaries, be they ever so cruel, or assert their power ever so often.</n> my house because of the army, because of him that passeth by, and because of him that returneth: and no oppressor shall pass through them any more: for now <n>That is, God has now seen the great injuries and afflictions with which they have been afflicted by their enemies.</n> have I seen with my eyes.


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Rejoice greatly, O daughter of Zion; shout, O daughter of Jerusalem: behold, thy King cometh to thee: <n>That is, he has righteousness and salvation in himself for the use and benefit of his Church.</n> he [is] just, and having salvation; lowly, and riding upon a <n>Which declares that they should not look for such a king as would be glorious in the eyes of man, but should be poor, and yet in himself have all power to deliver his own: and this is meant of Christ, as in (Mat_21:5).</n> donkey, and upon a colt the foal of a donkey.


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And I will cut off the <n>No power of man or creature will be able to stop this kingdom of Christ, and he will peaceably govern them by his word.</n> chariot from Ephraim, and the horse from Jerusalem, and the battle bow shall be cut off: and he shall speak peace to the nations: and his dominion [shall be] from <n>That is, from the Red Sea, to the Sea called Syriacum: and by these places which the Jews knew, he meant an infinite space and area over the whole world.</n> sea to sea, and from the <n>That is, from the Euphrates.</n> river to the ends of the earth.


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<n>Meaning Jerusalem, or the Church which is saved by the blood of Christ, of which the blood of the sacrifices was a figure. And it is here called the covenant of the Church, because God made it with his Church: and left it with them because of the love that he had for them.</n>As for thee also, by the blood of thy covenant I have sent forth thy <n>God shows that he will deliver his Church out of all dangers, no matter how great they may seem.</n> prisoners out of the pit in which [is] no water.


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Turn ye to the <n>That is, into the holy land where the city and the temple are, where God will defend you.</n> strong hold, ye <n>Meaning the faithful, who seemed to be in danger of their enemies on every side, and yet lived in hope that God would restore them to liberty.</n> prisoners of hope: even to day do I declare [that] I will render <n>That is, double benefits and prosperity, in respect of that which your fathers enjoyed from David's time to the captivity.</n> double to thee;


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When I have bent Judah for me, filled the <n>I will make Judah and Ephraim, that is, my whole Church, victorious against all enemies, which he here means by the Greeks.</n> bow with Ephraim, and raised up thy sons, O Zion, against thy sons, O Greece, and made thee as the sword of a mighty man.


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And the Lord shalbe seene ouer them, and his arrowe shal go forth as the lightning: and the Lord God shal blowe the trumpet, and shal come forth with the whirlewindes of the South.


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The LORD of hosts shall defend them; and they shall devour, <n>He promises that the Jews will destroy their enemies, and have abundance and excess of all things, as there is abundance on the altar when the sacrifice is offered. And these things are not to move them to excess, but to sobriety, and a thankful remembrance of God's great liberality.</n> and subdue the sling stones; and they shall drink, [and] make a noise as through wine; and they shall be filled like bowls, [and] as the corners of the altar.


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And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the <n>The faithful will be preserved, and reverenced by all, that their very enemies will be compelled to esteem them: for God's glory will shine in them, as Josephus declares of Alexander the great when he met Jadi the high priest.</n> stones of a crown, lifted up as an ensign upon his land.


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For howe great is his goodnesse! and howe great is his beautie! corne shall make the yong men cherefull, and newe wine the maides.


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Ask ye of the <n>The Prophet reproves the Jews, because by their own infidelity they turn away God's promised graces, and so famine came by God's just judgment. Therefore to avoid this plague, he exhorts them to turn to God, and to pray in faith to him, and so he will give them abundance.</n> LORD rain in the time of the latter rain; [so] the LORD shall make bright clouds, and give them showers of rain, to every one grass in the field.


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For the <n>He calls to remembrance God's punishments in times past, because they trusted not in him, but in their idols and sorcerers who always deceived them.</n> idols have spoken vanity, and the diviners have seen a lie, and have told false dreams; they comfort in vain: therefore <n>That is, the Jews went into captivity.</n> they went their way as a flock, they were troubled, because [there was] no shepherd.


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My anger was kindled against the shepherds, and I punished the <n>Meaning, the cruel governors who did oppress the poor sheep; (Eze_34:16-17).</n> goats: for the LORD of hosts hath visited his flock the house of Judah, and hath made them as <n>He will be merciful to his Church, and cherish them as a king or prince does his best horse, which will be for his own use in war.</n> his majestic horse in the battle.


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Out <n>Out of Judah will the chief governor proceed, who will be as a corner to uphold the building, and as a nail to fasten it together.</n> of him came forth the corner, out of him the nail, out of him the battle bow, out of him every <n>Over their enemies.</n> oppressor together.


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And they shalbe as the mightie men, which treade downe their enemies in the mire of the streetes in the battell, and they shall fight, because the Lorde is with them, and the riders on horses shall be confounded.


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And I will strengthen the house of Judah, and I will save the <n>That is, the ten tribes, which would be united under Christ to the rest of the Church.</n> house of Joseph, and I will bring them again to place them; for I have mercy upon them: and they shall be as though I had not cast them off: for I [am] the LORD their God, and will hear them.


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And they of Ephraim shall be as a gyant, and their heart shall reioyce as thorowe wine: yea, their children shall see it, and be glad: and their heart shall reioyce in the Lord.


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I will <n>By which he declares the power of God, who needs no great preparation when he will deliver his own: for with a gesture or hiss he can call them suddenly from all places.</n> hiss for them, and gather them; for I have redeemed them: and they shall increase as they have increased.


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And I will <n>Though they will yet be scattered and seem to be lost, yet it will be profitable to them: for there they will come to the knowledge of my name, which was accomplished under the Gospel, among whom it was first preached.</n> sow them among the people: and they shall remember me in far countries; and they shall live with their children, and <n>Not that they would return into their country, but be gathered and joined in one faith by the doctrine of the Gospel.</n> turn again.


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I will bring them againe also out of the land of Egypt, and gather them out of Asshur: and I will bring them into the land of Gilead, and Lebanon, and place shall not be found for them.


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And he <n>He alludes to the deliverance of the people out of Egypt, when the angel smote the floods and rivers.</n> shall pass through the sea with affliction, and shall smite the waves in the sea, and all the deeps of the river shall dry up: and the pride of Assyria shall be brought down, and the sceptre of Egypt shall depart.


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Open thy doors, O <n>Because the Jews thought themselves so strong by reason of this mountain, that no enemy could come to hurt them, the Prophet shows that when God sends the enemies, it will show itself ready to receive them.</n> Lebanon, that the fire may devour thy cedars.


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Wail, <n>Showing that if the strong men were destroyed, the weaker were not able to resist.</n> fir tree; for the cedar is fallen; because the mighty are laid waste: wail, O ye oaks of Bashan; for the forest of the <n>Seeing that Lebanon was destroyed, which was the strongest fortress, the weaker places could not hope to hold out.</n> vintage is come down.


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[There is] a voice of the wailing of the shepherds; for their <n>That is, the fame of Judah and Israel would perish.</n> glory is destroyed: a voice of the roaring of young lions; for the pride of Jordan is laid waste.


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Thus saith the LORD my God; Feed the flock of the <n>Which being now destined to be slain, were delivered as out of the lion's mouth.</n> slaughter;


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Whose possessors slay them, and hold themselves <n>Their governors destroy them without any remorse of conscience, or yet thinking that they do evil.</n> not guilty: and they that sell them say, <n>He notes the hypocrites, who always have the name of God in their mouths, though in their life and doings they deny God, attributing their gain to God's blessings, which comes from the wealth of their brethren.</n> Blessed [be] the LORD; for I am rich: and their own shepherds pity them not.


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For I will no more pity the inhabitants of the land, saith the LORD: but, lo, <n>I will cause one to destroy another.</n> I will deliver the men every one into his neighbour's hand, and into the hand of his <n>Their governors will execute cruelty over them.</n> king: and they shall smite the land, and out of their hand I will not deliver [them].


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And I will feed the flock of slaughter, [even] you, <n>That is, the small remnant, whom he though worthy to show mercy to.</n> O poor of the flock. And I took to me <n>God shows his great benefits toward his people to convince them of greater ingratitude, who would neither be ruled by his most beautiful order of government, neither continue in the bands of brotherly unity, and therefore he breaks both the one and the other. Some read «Destroyers» instead of «Bands», but in (Zec_11:14) the second reading is confirmed.</n> two staffs; the one I called Beauty, and the other I called Bands; and I fed the flock.


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<n>By which he shows his care and diligence that he would not allow them to have evil rulers, so that they would consider his great love.</n>Three shepherds also I cut off in one month; and my soul lothed <n>Meaning, the people, because they would not acknowledge these great benefits of God.</n> them, and their soul also abhorred me.


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Then said I, I will not feede you: that that dyeth, let it dye: and that that perisheth, let it perish: and let the remnant eate, euery one the flesh of his neighbour.


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And I tooke my staffe, euen Beautie, and brake it, that I might disanull my couenant, which I had made with all people.


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And it was broken in that day: and so the <n>He shows that the least always profit by God's judgments.</n> poor of the flock that waited upon me knew that it [was] the word of the LORD.


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And I said to them, If ye think good, give [me] <n>Besides their ingratitude, God accuses them of malice and wickedness, who did not only forget his benefits, but esteemed them as nothing.</n> my price; and if not, forbear. So they weighed for my price thirty [pieces] of silver.


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And the LORD said to me, Cast it to the <n>Showing that it was too little to pay his wages with, which could hardly suffice to make a few tiles to cover the temple.</n> potter: a glorious price that I was valued at by them. And I took the thirty [pieces] of silver, and cast them to the potter in the house of the LORD.


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Then brake I mine other staffe, euen the Bandes, that I might dissolue the brotherhood betweene Iudah and Israel.


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And the LORD said to me, Take to thee yet <n>Signifying that they should have a certain type of regiment and outward show of government: but in effect it would be nothing, for they would be wolves, and devouring beasts instead of shepherds.</n> the instruments of a foolish shepherd.


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For, lo, I will raise up a shepherd in the land, [who] shall not visit those that are cut off, neither shall seek the young one, nor heal that which is broken, nor feed that which <n>And is in health and sound.</n> standeth still: but he shall eat the flesh of the fat, and tear their claws in pieces.


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Woe to the idle shepherd that leaveth the flock! the sword [shall be] upon his <n>By the arm he signifies strength, as he does wisdom and judgments by the eye: that is, the plague of God will take away both your strength and judgment.</n> arm, and upon his right eye: his arm shall be wholly dried up, and his right eye shall be utterly darkened.


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The burden of the word of the LORD for <n>That is, the ten tribes, which neglected God's benefit in delivering their brethren, and had rather remain in captivity, than to return home when God called them.</n> Israel, saith the LORD, who stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him.


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Behold, I will make Jerusalem a <n>Jerusalem will be defended against all her enemies: so will God defend all Judah also, and will destroy the enemies.</n> cup of trembling to all the people around, when they shall be in the siege both against Judah [and] against Jerusalem.


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And in that day will I make Ierusalem an heauie stone for all people: all that lift it vp, shall be torne, though all the people of the earth be gathered together against it.


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In that day, sayeth the Lorde, I will smite euery horse with stonishment, and his rider with madnesse, and I will open mine eyes vpon the house of Iudah, and will smite euery horse of the people with blindnesse.


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And the governors of Judah shall say in their heart, The <n>Every captain, that had many under him before, will now think that the small power of Jerusalem will be sufficient to defend them against all enemies, because the Lord is among them.</n> inhabitants of Jerusalem [shall be] my strength in the LORD of hosts their God.


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In that day will I make the princes of Iudah like coles of fire among the wood, and like a fire brand in the sheafe, and they shall deuoure all the people round about on the right hand, and on the left: and Ierusalem shall be inhabited againe in her owne place, euen in Ierusalem.


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The LORD also shall save the <n>The people who are now as it were dispersed by the fields, and lie open to their enemies, will be preserved by my power just as if they were under their kings (which is meant by the house of David), or in their defended cities.</n> tents of Judah first, that the glory of the house of David and the glory of the inhabitants of Jerusalem may not magnify [themselves] against Judah.


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In that day shall the Lord defende the inhabitants of Ierusalem, &amp; he that is feeble among them, in that day shall be as Dauid: and the house of Dauid shall be as Gods house, and as the Angel of the Lord before them.


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And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of <n>They will have the feeling of my grace by faith, and know that I have compassion on them.</n> grace and of supplications: and they shall look upon me whom they have <n>That is, whom they have continually vexed with their obstinacy, and grieved my Spirit. In (Joh_19:37) it is referred to Christ's body, whereas here it is referred to the Spirit of God.</n> pierced, and they shall mourn for <n>They will turn to God by true repentance, whom before they had so grievously offended by their ingratitude.</n> him, as one mourneth for [his] only [son], and shall be in bitterness for him, as one that is in bitterness for [his] firstborn.


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In that day shall there be a great mourning in Jerusalem, as the <n>They will exceedingly lament and repent for their offences against God.</n> mourning of <n>Which was the name of a town and place near to Megiddo, where Josiah was slain; (2Ch_35:22).</n> Hadadrimmon in the valley of Megiddon.


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And the <n>That is, in all places where the Jews will remain.</n> land shall mourn, every family <n>Signifying, that this mourning or repentance would not be a vain ceremony: but every one touched with his own griefs will lament.</n> apart; the family of the <n>Under these certain families he includes all the tribes, and shows that both the kings and the priests had by their sins pierced Christ.</n> house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart;


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The family of the house of Levi apart, and their wives apart; the family of <n>Also called Simeon.</n> Shimei apart, and their wives apart;


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All the families that <n>That is, who were elect by grace, and preserved from the common destruction.</n> remain, every family apart, and their wives apart.


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In that day there <n>He shows what will be the fruit of their repentance, that is, remission of sins by the blood of Christ, which will be a continual running fountain, and purge them from all uncleanness.</n> shall be a fountain opened to the house of David and to the inhabitants of Jerusalem for sin and for uncleanness.


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And it shall come to pass in that day, saith the LORD of hosts, [that] I will cut off the <n>He promises that God will also purge them from all superstition, and that their religion will be pure.</n> names of the idols out of the land, and they shall no more be remembered: and also I will cause the <n>Meaning, the false prophets and teachers, who are the corrupters of all religion, whom the Prophet here calls unclean spirits.</n> prophets and the unclean spirit to pass out of the land.


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And it shall come to pass, [that] when any shall yet <n>That is, when they will prophesy lies, and make God, who is the author of truth, a cloak for them.</n> prophesy, then his father and his mother that begat him shall say to him, Thou shalt not live; for thou speakest lies in the name of the LORD: and his father and his mother that begat him <n>He shows what zeal the godly will have under the kingdom of Christ; (Deu_13:6, Deu_13:9).</n> shall thrust him through when he prophesieth.


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And it shall come to pass in that day, [that] the prophets shall <n>God will make them ashamed of their errors and lies, and bring them to repentance, and they will no more wear prophet's apparel to make their doctrine seem more holy.</n> be ashamed every one of his vision, when he hath prophesied; neither shall they wear a rough garment to deceive:


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But he shall say, I [am] no <n>They will confess their former ignorance, and be content to labour for their living.</n> prophet, I [am] a farmer; for man taught me to keep cattle from my youth.


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And [one] shall say to him, What [are] these <n>By this he shows that though their parents and friends dealt more gently with them, and did not put them to death, yet they would so punish their children that became false prophets, that the marks and signs would remain forever.</n> wounds in thy hands? Then he shall answer, [Those] with which I was wounded [in] the house of my friends.


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Awake, O sword, against my <n>The Prophet warns the Jews, that before this great comfort under Christ would come, there would be a horrible dissipation among the people: for their governors and pastors would be destroyed, and the people would be as scattered sheep. And the evangelist applies this to Christ, because he was the head of all pastors; (Mat_26:31).</n> shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn my hand upon the little ones.


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And it shall come to pass, [that] in all the land, saith the LORD, <n>The greatest part will have no portion of these blessings, and yet they that will enjoy them will be tried with great afflictions, so that is will be known that only God's power and his mercies preserve them.</n> two parts in it shall be cut off [and] die; but the third shall be left in it.


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And I will bring that third part thorowe the fire, and will fine them as the siluer is fined, and will trye them as golde is tryed: they shall call on my Name, and I will heare them: I will say, It is my people, and they shall say, The Lorde is my God.


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Behold, the day of the LORD cometh, and thy spoil shall be <n>He arms the godly against the great temptations that would come, before they enjoyed this prosperous estate promised under Christ, that when these dangers came, they might know that they were warned of them before.</n> divided in the midst of thee.


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For I will gather all nations against Ierusalem to battell, and the citie shall be taken, and the houses spoyled, and the women defiled, and halfe of the citie shall goe into captiuitie, and the residue of the people shall not be cut off from ye citie.


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Then shall the LORD go forth, and fight against those nations, as when he <n>As your fathers and you have had experience both at the Red Sea, and at all other times.</n> fought in the day of battle.


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And his feet shall stand in that day upon the <n>By this manner of speech the Prophet shows God's power and care over his Church, and how he will as it were by a miracle save it.</n> mount of Olives, which [is] before Jerusalem on the east, and the mount of Olives shall cleave in the midst of it toward the east and toward the west, [and there shall be] a very great <n>So that out of all the parts of the world, they will see Jerusalem, which was before his with this mountain: and this he means of the spiritual Jerusalem the Church.</n> valley; and half of the mountain shall remove toward the north, and half of it toward the south.


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And ye shall flee [to] the <n>He speaks of the hypocrites, who could not abide God's presence, but would flee into all places, where they might hide themselves among the mountains.</n> valley of the mountains; for the valley of the mountains shall reach to Azal: yea, ye shall flee, as ye fled from before the <n>Read (Amo_1:1).</n> earthquake in the days of Uzziah king of Judah: and the LORD <n>Because they did not credit the Prophet's words, he turns to God and comforts himself in that that he knew that these things would come, and says, «You, O God, with your angels will come to perform this great thing.»</n> my God shall come, [and] all the saints with thee.


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But it shall be one day which shall be known to the LORD, <n>Signifying, that there would be great troubles in the Church, and that the time of it is in the Lord's hands, yet at length (which is here meant by the evening) God would send comfort.</n> not day, nor night: but it shall come to pass, [that] at evening it shall be light.


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And it shall be in that day, [that] living <n>That is, the spiritual graces of God, which would always continue in most abundance.</n> waters shall go out from Jerusalem; half of them toward the former sea, and half of them toward the hinder sea: in summer and in winter shall it be.


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And the LORD shall be king over all the earth: in that day shall there be one <n>All idolatry and superstition will be abolished, and there will be one God, one faith, and one religion.</n> LORD, and his name one.


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All the land shall be turned <n>This new Jerusalem will be seen through all the world, and will excel the first in excellency, wealth, and greatness.</n> as a plain from Geba to Rimmon south of Jerusalem: and it shall be lifted up, and inhabited in her place, from Benjamin's gate to the place of the first gate, to the corner gate, and [from] the tower of Hananeel to the king's winepresses.


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And men shall dwell in it, and there shall bee no more destruction, but Ierusalem shall bee safely inhabited.


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And this shall bee the plague, wherewith the Lorde will smite all people, that haue fought against Ierusalem: their flesh shall consume away, though they stand vpon their feete, and their eyes shall consume in their holes, and their tongue shall consume in their mouth.


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And it shall come to pass in that day, [that] <n>God will not only raise up war outside, but sedition at home to test them.</n> a great tumult from the LORD shall be among them; and they shall lay hold every one on <n>To hurt and oppress him.</n> the hand of his neighbour, and his hand shall rise up against the hand of his neighbour.


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And Judah also shall fight at Jerusalem; and the wealth of all the nations around shall be gathered together, <n>The enemies are rich, and therefore will not come to entreat, but to destroy and shed blood.</n> gold, and silver, and apparel, in great abundance.


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And so shall be the plague of the horse, of the mule, of the camel, and of the donkey, and of all the beasts that shall be in these tents, as this <n>As the men would be destroyed, (Zec_14:12).</n> plague.


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But it shall come to passe that euery one that is left of all the nations, which came against Ierusalem, shall goe vp from yere to yere to worship the King the Lord of hostes, and to keepe the feast of Tabernacles.


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And who so will not come vp of all the families of the earth vnto Ierusalem to worship the King the Lorde of hostes, euen vpon them shall come no raine.


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And if the family of <n>By the Egyptians, who were the greatest enemies to true religion, he means all the Gentiles.</n> Egypt shall not go up, and shall not come, that [have] no [rain]; there shall be the plague, with which the LORD will smite the nations that come not up to keep the feast of tabernacles.


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This shall be the punishment of Egypt, and the punishment of all the nations that come not vp to keepe the feast of Tabernacles.


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In that day there shall be upon the <n>Signifying to whatever service they were put now (whether to labour, or to serve in war), they were now holy, because the Lord had sanctified them.</n> bells of the horses, HOLINESS TO THE LORD; and the <n>The one as precious as the other, because they will be sanctified.</n> pots in the LORD'S house shall be like the bowls before the altar.


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Yea, every pot in Jerusalem and in Judah shall be holiness to the LORD of hosts: and all they that sacrifice shall come and take of them, and boil in them: and in that day there shall be no more the <n>But all will be pure and clean, and there will neither by hypocrites, nor any that will corrupt the true service of God.</n> Canaanite in the house of the LORD of hosts.


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The <n>{{See Isa_13:1}}</n> burden of the word of the LORD to Israel by Malachi. <n>The Argument - This Prophet was one of the three who God raised up for the comfort of the Church after the captivity, and after him there was no one else until John the Baptist was sent, which was either a token of God's wrath, or an admonition that they should with more fervent desires look for the coming of the Messiah. He confirms the same doctrine, that the two former do: chiefly he reproves the priests for their covetousness, and because they served God after their own fantasies, and not according to the direction of his word. He also notes certain distinct sins, which were then among them, such as the marrying of idolatrous and many wives, murmurings against God, impatience, and things such as these. Nonetheless, for the comfort of the godly he declares that God would not forget his promise made to their fathers, but would send Christ his messenger, in whom the covenant would be accomplished, whose coming would be terrible to the wicked, and bring all consolation and joy to the godly.</n>


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I have loved you, saith the LORD. Yet ye say, <n>Which declares their great ingratitude that did not acknowledge this love, which was so evident, in that he chose Abraham from out of all the world, and next chose Jacob the younger brother from whom they came, and left Esau the elder.</n> Wherein hast thou loved us? [Was] not Esau Jacob's brother? saith the LORD: yet I loved Jacob,


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And I <n>For besides this the signs of my hatred appeared even when he was made servant to his younger brother, being yet in his mother's belly, and also afterward in that he was put from his birthright. Yet even now before your eyes the signs of this are evident, in that his country lies waste, and he will never return to inhabit it.</n> hated Esau, <n>Whereas you my people, whom the enemy hated more than them, are by my grace and love towards you delivered; read (Rom_9:13).</n> and laid his mountains and his heritage waste for the dragons of the wilderness.


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Though Edom say, wee are impouerished, but we will returne and build the desolate places, yet sayeth the Lorde of hostes, they shall builde, but I will destroy it, and they shall call them, The border of wickednes, and the people, with whome the Lord is angrie for euer.


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And your eyes shall see it, and yee shall say, The Lorde will be magnified vpon the border of Israel.


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A son honoureth [his] father, and a servant his master: if then I [be] a father, where [is] mine honour? and if I [be] a master, where [is] my fear? saith the LORD of hosts unto you, <n>Besides the rest of the people he mainly condemns the priests, because they should have reproved others for their hypocrisy, and for not yielding to God, and should not have hardened them by their example to do greater evils.</n> O priests, that despise my name. And ye say, <n>He notes their great hypocrisy, who would not see their faults, but most impudently covered them, and so were blind guides.</n> Wherein have we despised thy name?


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Ye offer <n>You receive all types of offerings for your own greediness, and do not examine whether they are according to my Law or not.</n> polluted bread upon mine altar; and ye say, Wherein have we polluted thee? In that ye say, The table of the LORD [is] <n>Not that they said this, but by their doings they declared it.</n> contemptible.


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And if ye offer the blind for sacrifice, [is it] <n>You make it no fault: and by this he condemns them that think it sufficient to serve God partly as he has commanded, and partly after man's fantasy, and so do not come to the pureness of religion, which he requires. And therefore in reproach he shows them that a mortal man would not be content to be served in such a way.</n> not evil? and if ye offer the lame and sick, [is it] not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person? saith the LORD of hosts.


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And now, I pray you, <n>He derides the priests who deceived the people in saying that they prayed for them, and shows that they were the occasion that these evils came upon the people.</n> beseech God that he will be gracious unto us: this hath been by your means: will he regard <n>Will God consider your office and state, seeing you are so covetous and wicked?</n> your persons? saith the LORD of hosts.


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Who [is there] even among you <n>Because the Levites who kept the doors did not test whether the sacrifices that came in were according to the Law, God wishes that they would rather shut the doors, than to receive such as were not perfect.</n> that would shut the doors [for nought]? neither do ye kindle [fire] on mine altar for nought. I have no pleasure in you, saith the LORD of hosts, neither will I accept an offering at your hand.


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For from the rising of the sun even unto the going down of the same my name [shall be] <n>God shows that their ingratitude and neglect of his true service will be the cause of the calling of the Gentiles: and here the Prophet that was under the Law, used words that the people would understand, and by the altar and sacrifice he means the spiritual service of God, which should be under the Gospel, when an end would be made to all these legal ceremonies by Christ's sacrifice alone.</n> great among the Gentiles; and in every place incense [shall be] offered unto my name, and a pure offering: for my name [shall be] great among the heathen, saith the LORD of hosts.


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But ye have profaned it, in that ye say, <n>Both the priests and the people were infected with this error, that they did not regard what was offered: for they thought that God was as well content with the lean, as with the fat. But in the meantime they did not show the obedience to God which he required, and so committed impiety, and also showed their contempt of God, and covetousness.</n> The table of the LORD [is] polluted; and the fruit thereof, [even] his meat, [is] contemptible.


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Ye said also, Behold, what a <n>The priests and people were both weary with serving God, and did not regard what manner of sacrifice and service they gave to God: for that which was least profitable, was thought good enough for the Lord.</n> weariness [is it]! and ye have snuffed at it, saith the LORD of hosts; and ye brought [that which was] torn, and the lame, and the sick; thus ye brought an offering: should I accept this of your hand? saith the LORD.


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But cursed [be] the deceiver, which hath in his flock <n>That is, has ability to serve the Lord according to his word, and yet will serve him according to his covetous mind.</n> a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I [am] a great King, saith the LORD of hosts, and my name [is] dreadful among the heathen.


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And now, O ye <n>He speaks mainly to them, but under them he includes the people also.</n> priests, this commandment [is] for you.


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If ye will not hear, and if ye will not lay [it] to heart, to give glory <n>To serve me according to my word.</n> unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your <n>That is, the abundance of God's benefits.</n> blessings: yea, I have cursed them already, because ye do not lay [it] to heart.


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Behold, I will corrupt <n>The seed you sow will come to no profit.</n> your seed, and spread dung upon your faces, [even] the <n>You boast of your holiness, sacrifices, and feasts, but they will turn to your shame and be as vile as dung.</n> dung of your solemn feasts; and [one] shall take you away with it.


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And ye shall know that I have <n>The Priests objected against the Prophet that he could not remove them without speaking against the priesthood, and the office established by God by promise. But he shows that the office is nothing slandered, when these villains and dung are called by their own names.</n> sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts.


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My <n>He shows what were the two conditions of the covenant made with the tribe of Levi on God's part, that he would give them long life and felicity, and on their part, that they should faithfully serve him according to his word.</n> covenant was with him of life and peace; and I <n>I commanded Levi a certain law to serve me.</n> gave them to him [for] the fear wherewith he feared me, and was afraid before <n>He served me and set forth my glory with all humility and submission.</n> my name.


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The law of <n>He shows that the priests ought to have knowledge to instruct others in the word of the Lord.</n> truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity.


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For the priest's <n>He is as the treasure house of God's word, and ought to give to everyone according to their need, and not to reserve it for himself.</n> lips should keep knowledge, and they should seek the law at his mouth: for he [is] the <n>Showing that whoever does not declare God's will, is not his messenger, and priest.</n> messenger of the LORD of hosts.


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But yee are gone out of the way: yee haue caused many to fall by the Lawe: yee haue broken the couenant of Leui, sayeth the Lord of hostes.


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Therefore haue I also made you to be despised, and vile before all the people, because yee kept not my wayes, but haue beene partiall in the Lawe.


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Have we not all one <n>The Prophet accuses the ingratitude of the Jews toward God and man: for seeing they were all born of one father Abraham, as God had elected them to be his holy people, they ought neither to offend God nor their brethren.</n> father? hath not one God created us? why do we deal treacherously every man against his brother, by profaning the covenant of <n>By which they had bound themselves to God to be a holy people.</n> our fathers?


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Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the LORD which he loved, and hath married the <n>They have united themselves in marriage with those that are of another religion.</n> daughter of a strange god.


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The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that <n>That is, the priest.</n> offereth an offering unto the LORD of hosts.


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And this have ye done again, <n>Yet cause the people to lament, because God does not regard their sacrifices, so that they seem to sacrifice in vain.</n> covering the altar of the LORD with tears, with weeping, and with crying out, insomuch that he regardeth not the offering any more, or receiveth [it] with good will at your hand.


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Yet ye say, <n>This is another fault, of which he accuses them, that is, that they broke the laws of marriage.</n> Wherefore? Because the LORD hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously: yet [is] she thy <n>As the one half of yourself.</n> companion, and the wife of thy <n>She that was united to you by a solemn covenant, and by the invocation of God's name.</n> covenant.


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And did not <n>Did not God make man and woman as one flesh and not many?</n> he make one? Yet had he the <n>By his power and strength he could have made many women for one man.</n> residue of the spirit. And wherefore one? That he might seek a godly <n>Those who should be born in lawful and moderate marriage, in which is no excess of lusts.</n> seed. Therefore take heed to your <n>Contain yourselves within your bounds, and be sober in mind, and bridle your affections.</n> spirit, and let none deal treacherously against the wife of his youth.


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For the LORD, the God of Israel, saith that he <n>Not that he allows divorce, but of two faults he shows which is the less.</n> hateth putting away: for [one] covereth <n>He thinks it sufficient to keep his wife still, even though he takes others, and so as it were covers his fault.</n> violence with his garment, saith the LORD of hosts: therefore take heed to your spirit, that ye deal not treacherously.


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Ye have <n>You murmur against God, because he did not hear you as soon as you called.</n> wearied the LORD with your words. Yet ye say, Wherein have we wearied [him]? When ye say, Every one that doeth <n>In thinking that God favoured the wicked, and had no respect for those that serve him.</n> evil [is] good in the sight of the LORD, and he delighteth in them; or, Where [is] the God of <n>Thus they blasphemed God in condemning his power and justice, because he did not judge according to their imaginings.</n> judgment?


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Behold, I will send my <n>This is meant of John the Baptist, as Christ interprets it; (Luk_7:27).</n> messenger, and he shall prepare the way before me: and the <n>Meaning, the Messiah, as in (Psa_40:17; Dan_9:17, Dan_9:25).</n> Lord, whom ye seek, shall suddenly come to his temple, even the <n>That is, Christ, by whom the covenant was made and ratified, who is called the angel or messenger of the covenant, because he reconciles us to his Father, and is Lord or King, because he has the rule of his Church.</n> messenger of the covenant, whom ye delight in: behold, he shall come, saith the LORD of hosts.


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But who <n>He shows that the hypocrites who wish so much for the Lord's coming will not remain when he draws near: for he will consume them, and purge his own and make them clean.</n> may abide the day of his coming? and who shall stand when he appeareth? for he [is] like a refiner's fire, and like fullers' soap:


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And he shall sit [as] a refiner and purifier of silver: and he shall purify the sons of <n>He begins at the priests, that they might be lights, and shine unto others.</n> Levi, and purge them as gold and silver, that they may offer unto the LORD an offering in righteousness.


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Then shall the offerings of Iudah and Ierusalem be acceptable vnto the Lord, as in old time and in the yeeres afore.


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And I will come neere to you to iudgement, and I will be a swift witnesse against the southsayers, and against the adulterers, and against false swearers, and against those that wrongfully keepe backe the hirelings wages, and vexe the widowe, and the fatherlesse, and oppresse the stranger, and feare not me, sayth the Lord of hostes.


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For I [am] the LORD, I change not; therefore ye sons of Jacob <n>They murmured against God, because they did not see his help which was ever present to defend them: and therefore he accuses them of ingratitude, and shows that in that they are not daily consumed, it is a sign that he still defends them, and so his mercy towards them never changes.</n> are not consumed.


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Even from the days of your fathers ye are gone away from mine ordinances, and have not kept [them]. <n>Read (Zec_1:3).</n> Return unto me, and I will return unto you, saith the LORD of hosts. But ye said, Wherein shall we return?


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Will a <n>There are none of the heathen so barbarous, that will defraud their gods of their honour, or deal deceitfully with them.</n> man rob God? Yet ye have robbed me. But ye say, Wherein have we robbed thee? In <n>By which the service of God should have been maintained, and the priests and the poor relieved.</n> tithes and offerings.


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Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the LORD of hosts, if I will not open you the windows of heaven, and pour you out a blessing, <n>Not having respect how much you need, but I will give you in all abundance, so that you will lack place to put my blessings in.</n> that [there shall] not [be room] enough [to receive it].


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And I will rebuke the <n>Meaning the caterpillar, and whatever destroys corn and fruits.</n> devourer for your sakes, and he shall not destroy the fruits of your ground; neither shall your vine cast her fruit before the time in the field, saith the LORD of hosts.


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And all nations shall call you blessed: for ye shall be a pleasant lande, sayeth the Lorde of hostes.


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Your words have been stout <n>The Prophet condemns them of double blasphemy against God: first, in that they said that God had no respect for those that served him, and next, that the wicked were more in his favour than the godly.</n> against me, saith the LORD. Yet ye say, What have we spoken [so much] against thee?


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Ye haue saide, It is in vaine to serue God: and what profite is it that we haue kept his commandement, and that we walked humbly before the Lord of hostes?


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And now we call the proud happy; yea, they that work wickedness are set up; yea, [they that] tempt God are even <n>They are not only preferred to honour, but also delivered from dangers.</n> delivered.


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<n>After these admonitions of the Prophet, some were strongly touched, and encouraged others to fear God.</n>Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard [it], and a <n>Both because the thing was strange that some turned to God in that great and universal corruption, and also that this might be an example of God's mercies to all repentant sinners.</n> book of remembrance was written before him for them that feared the LORD, and that thought upon his name.


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And they shall be mine, saith the LORD of hosts, in that day <n>When I will restore my Church according to my promise, they will be as my own proper goods.</n> when I make up my jewels; and I will <n>That is, forgive their sins, and govern them with my Spirit.</n> spare them, as a man spareth his own son that serveth him.


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Then shall you returne, and discerne betweene the righteous and wicked, betweene him that serueth God, and him that serueth him not.


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For, behold, the day cometh, that shall <n>He prophesies of God's judgments against the wicked, who would not receive Christ, when God would send him for the restoration of his Church.</n> burn as an oven; and all the proud, yea, and all that do wickedly, shall be stubble: and the day that cometh shall burn them up, saith the LORD of hosts, that it shall leave them neither root nor branch.


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But unto you that fear my name shall the <n>Meaning, Christ, who with his wings or beams of his grace would enlighten and comfort his Church; (Eph_5:14). And he is called the «Sun of righteousness», because in himself he has all perfection, and also the justice of the Father dwells in him: by which he regenerates us to righteousness, cleanses us from the filth of this world, and reforms us to the image of God.</n> Sun of righteousness arise with healing in his wings; and ye shall go <n>You will be set at liberty, and increase in the joy of the Spirit; (2Co_3:17).</n> forth, and grow up as calves of the stall.


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And ye shall treade downe the wicked: for they shall be dust vnder the soles of your feete in the day that I shall doe this, sayeth the Lorde of hostes.


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<n>Because the time had come that the Jews would be destitute of Prophets until the time of Christ, because they should with more fervent minds desire his coming, the Prophet exhorts them to exercise themselves diligently in studying the Law of Moses in the meantime, by which they might continue in the true religion, and also be armed against all temptations.</n>Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, [with] the statutes and judgments.


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Behold, I will send you <n>This Christ interprets of John the Baptist, who both for his zeal, and restoring or religion, is aptly compared to Elijah; (Mat_11:13-14).</n> Elijah the prophet before the coming of the great and <n>Which as it is true for the wicked, so does it waken the godly, and call them to repentance.</n> dreadful day of the LORD:


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And he shall <n>He shows in what John's office would consist: in the turning of men to God, and uniting the father and children in one voice of faith: so that the father will turn to the religion of his son who is converted to Christ, and the son will embrace the faith of the true fathers, Abraham, Isaac, and Jacob.</n> turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and <n>The second point of his office was to give notice of God's judgment against those that would not receive Christ.</n> smite the earth with a curse.


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The <n>Jesus Christ came of Abraham of the tribe of Judah, and of the family of David as God promised.</n><n>Rehearsal: as the Hebrews used to speak; see (Gen_5:1), the book of the generations.</n> book of the <n>Of the ancestors from whom Christ came.</n> generation of Jesus Christ, the son of David, the <n>Christ is also the son of Abraham.</n> son of Abraham.


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and Josias begat <n>That is, the captivity fell in the days of Jakim and Jechonias: for Jechonias was born before the carrying away into captivity.</n> Jechonias and his brethren, at the time of the carrying away of Babylon.


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And after they were caried away into Babylon, Iechonias begate Salathiel. And Salathiel begate Zorobabel.


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All <n>All those who were considered to be in the lineage of David's family, as they begat one another orderly in turn.</n> the generations, therefore, from Abraham to David [were] fourteen generations; and from David until the carrying away of Babylon, fourteen generations; and from the carrying away of Babylon unto the Christ, fourteen generations.


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Now the birth of <n>Christ is the true Emmanuel, and therefore, Jesus (that is, Saviour) is conceived in the virgin by the Holy Spirit, as foretold by the prophets.</n> Jesus Christ was thus: His mother, Mary, that is, having been betrothed to Joseph, before they came together, she was found to be with child of [the] Holy Spirit.


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Then Ioseph her husbande being a iust man, and not willing to make her a publike example, was minded to put her away secretly.


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but while he pondered on these things, behold, an angel of [the] Lord appeared to him in a dream, saying, Joseph, son of David, fear not to <n>Receive her from her parents and kinsfolks hands.</n> take to [thee] Mary, thy <n>Who was promised, and made sure to you to be your wife.</n> wife, for that which is <n>Of the mother's substance by the Holy Spirit.</n> begotten in her is of [the] Holy Spirit.


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And she shall bring forth <n>Christ is born of the same virgin who never knew a man: and is named Jesus by God himself through the angel.</n> a son, and thou shalt call his name JESUS: for he shall save <n>Save, and this shows us the meaning of the name Jesus.</n> his people from their sins.


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Behold, a <n>There is an article added in the Hebrew and Greek text, to point out the woman and set her forth plainly: as we would say, the virgin, or a certain virgin.</n> virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.


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Then Ioseph, being raised from sleepe, did as the Angel of the Lorde had inioyned him, and tooke his wife.


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And knew her not <n>The word «till», in the Hebrew language, gives us to understand that a thing will not come to pass in time to come: as Michal had no children «till» her death day, (2Sa_6:23). And in the last chapter of this evangelist: Behold, I am with you «till» the end of the world.</n> till she had brought forth her firstborn son: and he called his name JESUS.


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Now when <n>Christ a poor child, laid down in a crib, and though given no attention by his own people, receives nonetheless a noble witness of his divinity from heaven, and of his kingly estate from strangers: which his own people unknowingly let happen, although they did not acknowledge him.</n> Jesus was born in Bethlehem of <n>For there was another in the tribe of Zebulun.</n> Judaea in the days of Herod the king, behold, there came <n>Wise and learned men: It is a Persian word which they use frequently.</n> wise men from the east to Jerusalem,


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Saying, Where is that King of the Iewes that is borne? For wee haue seene his starre in the East, and are come to worship him.


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When Herod the king had heard [these things], he was <n>Was much moved, for he was a foreigner, and became ruler by force; and the Jews were troubled; for wickedness is mad and raging.</n> troubled, and all Jerusalem with him.


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And when he had gathered all the <n>The chief priests, that is, such as were of Aaron's family, who were divided into twenty-four orders. (1Ch_24:5; 2Ch_36:14).</n> chief priests and <n>They that expound the law to the people, for the Hebrews take this word for another, which means as much as to expound and to declare.</n> scribes of the people together, he demanded of them where Christ should be born.


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And thou Bethlehem, [in] the land of Juda, art not the <n>Though you are a small town, yet you will be very famous and notable through the birth of the Messiah, who will be born in you.</n> least among the princes of Juda: for out of thee shall come a Governor, that <n>That will rule and govern: for kings are rightly called leaders and shepherds of the people.</n> shall rule my people Israel.


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Then Herod priuily called the Wisemen, and diligently inquired of them the time of the starre that appeared,


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And sent them to Beth-leem, saying, Goe, and searche diligently for the babe: and when ye haue founde him, bring mee worde againe, that I may come also, and worship him.


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So when they had heard the King, they departed: and loe, the starre which they had seene in the East, went before them, till it came and stoode ouer the place where the babe was.


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And when they were come into the house, they saw the young child with Mary his mother, and <n>A kind of humble and lovely reverence.</n> fell down, and worshipped him: and when they had opened their <n>The rich and costly presents, which they brought him.</n> treasures, they presented unto him gifts; gold, and frankincense, and myrrh.


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And being <n>God warned and told them of it, even though they did not ask him.</n> warned of God in a dream that they should not return to Herod, they departed into their own country another way.


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<n>Christ having just been born, begins to be crucified for us, both in himself, and also in his members.</n>And when they were departed, behold, the angel of the Lord appeareth to Joseph in a dream, saying, Arise, and take the young child and his mother, and flee into Egypt, and be thou there until I bring thee word: for Herod will seek the young child to destroy him.


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And was there vnto the death of Herod, that that might be fulfilled, which is spoken of the Lord by the Prophet, saying, Out of Egypt haue I called my sonne.


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Then Herod, seeing that he was mocked of the Wisemen, was exceeding wroth, and sent foorth, and slew all the male children that were in Beth-leem, and in all the coasts thereof, from two yeere old and vnder, according to the time which he had diligently searched out of the Wisemen.


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Then was fulfilled that which was spoken <n>For God speaketh by the mouth of the prophets.</n> by Jeremy the prophet, saying,


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In Rama was there <n>A voice of lamenting, weeping and howling.</n> a voice heard, lamentation, and weeping, and great mourning, <n>That is to say, All who live around Bethlehem: for Rachel, Jacob's wife who died in childbirth, was buried by the road that leads to this town, which is also called Ephratah, because of the fruitfulness of the soil, and the plentifulness of corn.</n> Rachel weeping [for] her children, and would not be comforted, because they are not.


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<n>Christ is brought up in Nazareth, after the death of the tyrant by God's providence: that by the very name of the place it might plainly appear to the world that he is the Lord's true Nazarite.</n>But when Herod was dead, behold, an angel of the Lord appeareth in a dream to Joseph in Egypt,


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Saying, Arise, and take the babe and his mother, and goe into the land of Israel: for they are dead which sought the babes life.


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But whe he heard that Archelaus did reigne in Iudea in stead of his father Herod, he was afraide to go thither: yet after he was warned of God in a dreame, he turned aside into the parts of Galile,


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And went and dwelt in a citie called Nazareth, that it might be fulfilled which was spoken by the Prophets, which was, That hee should be called a Nazarite.


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In <n>Not when Joseph went to dwell at Nazareth, but a great while after, about fifteen years: for in the 30th year of his life Jesus was baptized by John: therefore «those days» means the time when Jesus remained as an inhabitant of the town of Nazareth.</n> those days came <n>John, who through his singular holiness and rare austerity of life caused men to cast their eyes on him, prepares the way for Christ who is following fast on his heels, as the prophet Isaiah foretold, and delivers the sum of the gospel, which a short time later would be delivered more fully.</n> John the Baptist, preaching in the <n>In a hilly country, which was nonetheless inhabited, for Zacharias dwelt there, (Luk_1:39-40), and there was Joab's house, (1Ki_2:34); and besides these, Joshua makes mention of six towns that were in the wilderness, (Jos_15:61-62).</n> wilderness of Judaea,


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And saying, <n>The word in the greek signifies a changing of our minds and heart from evil to better.</n> Repent ye: for the <n>The kingdom of Messiah, whose government will be heavenly, and nothing but heavenly.</n> kingdom of heaven is at hand.


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For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, <n>Make him a plain and smooth way.</n> make his paths straight.


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And the same John had his raiment of camel's hair, and a leathern girdle about his loins; and his meat was <n>Locusts were a type of meat which certain of the eastern people use, who were therefore called devourers of locusts.</n> locusts and wild honey.


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Then went out to him <n>The people of Jerusalem.</n> Jerusalem, and all Judaea, and all the region round about Jordan,


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And were baptized of him in Jordan, <n>Acknowledging that they were saved only by free remission and forgiveness of their sins.</n> confessing their sins.


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<n>There is nothing that shuts up the way of mercy and salvation from us so much as the opinion of our own righteousness does.</n>But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?


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<n>True repentance is an inward thing which has its seat in the mind and heart.</n>Bring forth therefore fruits meet for repentance:


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<n>The faith of the fathers does not benefit you unbelieving children at all: and yet for all that, God does not play the liar, nor deal unfaithfully in his covenant which he made with the holy fathers.</n>And <n>Think not that you have any reason to be proud of Abraham.</n> think not to say <n>In your hearts.</n> within yourselves, We have Abraham to [our] father: for I say unto you, that God is able of these stones to raise up children unto Abraham.


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And now also is the axe put to the roote of the trees: therfore euery tree which bringeth not forth good fruit, is hewen downe, &amp; cast into ye fire.


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<n>We may neither dwell upon the signs which God has ordained as means to lead us into our salvation, neither upon those that minister them: but we must climb up to the matter itself, that is to say, to Christ, who inwardly works that effectually, which is outwardly signified to us.</n>I indeed baptize you with water unto <n>The outward sign reminds us of this, that we must change our lives and become better, assuring us as by a seal, that we are ingrafted into Christ; by which our old man dies and the new man rises up; (Rom_6:4).</n> repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Spirit, and [with] fire:


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<n>The triumphs of the wicked will end in everlasting torment.</n>Whose fan [is] in his hand, and he will throughly <n>Will clean it thoroughly, and make a full riddance.</n> purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.


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<n>Christ sanctified our baptism in himself.</n>Then cometh Jesus from Galilee to Jordan unto John, to be baptized of him.


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But Iohn earnestly put him backe, saying, I haue neede to be baptized of thee, and commest thou to me?


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And Jesus answering said unto him, Suffer [it to be so] now: for thus it becometh us to fulfil <n>All such things as it has appointed for us to keep.</n> all righteousness. Then he suffered him.


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And Jesus, when he was baptized, went up straightway out of the water: and, lo, the heavens were opened unto <n>To John.</n> him, and he saw the Spirit of God descending like a dove, and lighting upon him:


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<n>Christ's full consecration and authorization to the office of mediator is shown by the Father's own voice and a visible sign of the Holy Spirit.</n>And lo a voice from heaven, saying, This is my beloved Son, in whom I am <n>The Greek word signifies a thing of great worth and such as highly pleases a man. So then the Father says that Christ is the only man whom when he beholds, looking at what opinion he had conceived of us, he lays it clean aside.</n> well pleased.


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Then was <n>Christ is tempted in all manner of ways, and still overcomes, that we also through his virtue may overcome.</n> Jesus led up of the Spirit into the wilderness to be tempted of the devil.


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And when he had fasted <n>A full forty days.</n> forty days and forty nights, he was afterward an hungred.


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Then came to him the tempter, and said, If thou be the Sonne of God, commande that these stones be made bread.


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But he answering said, It is written, Man shall not liue by bread onely, but by euery worde that proceedeth out of the mouth of God.


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Then the devil taketh him up into the holy city, and setteth him on a <n>The battlement which encompassed the flat roof of the Temple so that no man might fall down: as was appointed by the law; (Deu_22:8).</n> pinnacle of the temple,


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And said vnto him, If thou be the Sonne of God, cast thy selfe downe: for it is written, that he wil giue his Angels charge ouer thee, and with their hands they shall lift thee vp, lest at any time thou shouldest dash thy foote against a stone.


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Jesus said unto him, It is written again, Thou shalt not <n>Literally, «Thou shalt not go on still in tempting.»</n> tempt the Lord thy God.


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Againe the deuil tooke him vp into an exceeding hie mountaine, and shewed him all the kingdomes of the world, and the glory of them,


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Then sayd Iesus vnto him, Auoyde Satan: for it is written, Thou shalt worship the Lorde thy God, and him onely shalt thou serue.


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<n>When the Herald's mouth is stopped, the Lord reveals himself and brings full light into the darkness of this world, preaching free forgiveness of sins for those that repent.</n>Now when Jesus had heard that John was cast into prison, he departed into Galilee;


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And leaving Nazareth, he came and dwelt in <n>Which was a town a great deal more famous than Nazareth was.</n> Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:


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The land of Zabulon, and the land of Nephthalim, [by] the way of the <n>Of Tiberias, or because that country went toward Tyre, which borders the eastern Mediterranean Sea.</n> sea, beyond Jordan, <n>So called because it bordered upon Tyre and Sidon, and because Solomon gave the king of Tyre twenty cities in that quarter; (1Ki_9:11).</n> Galilee of the Gentiles;


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The people which sate in darkenes, sawe great light: and to them which sate in the region, and shadowe of death, light is risen vp.


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From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at <n>Is come to you.</n> hand.


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<n>Christ, thinking that he would eventually depart from us, even at the beginning of his preaching gets himself disciples of a heavenly sort, poor and unlearned, and therefore such as might be left as honest witnesses of the truth of those things which they heard and saw.</n>And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.


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And when he was gone forth from thence, he saw other two brethren, Iames the sonne of Zebedeus, and Iohn his brother in a ship with Zebedeus their father, mending their nets, &amp; he called them.


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And <n>Christ assures the hearts of the believers of his spiritual and saving virtue, by healing the diseases of the body.</n> Jesus went about all Galilee, teaching in <n>Their, that is, the Galilaeans.</n> their <n>Synagogues, that is, the Churches of the Jews.</n> synagogues, and preaching the gospel of the <n>Of the Messiah.</n> kingdom, and healing <n>Diseases of all kinds, but not every disease: that is, as we say, some of every kind.</n> all manner of sickness and all manner of <n>The word properly signifies the weakness of the stomach: but here it is taken for those diseases which make those that have them faint and wear away.</n> disease among the people.


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And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and <n>The word signifies properly the stone with which gold is tried: and by a borrowed kind of speech, is applied to all kinds of examinations by torture, when as by rough dealing and torments, we draw out the truths from men who otherwise would not confess: in this place it is taken for those diseases, which put sick men to great woe.</n> torments, and those which were possessed with devils, and those which were <n>Who at every full moon or the change of the moon, are troubled and diseased.</n> lunatick, and those that had the <n>Weak and feeble men, who have the parts of their body loosed and so weakened, that they are neither able to gather them up together, nor do with them as they wish.</n> palsy; and he healed them.


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And there folowed him great multitudes out of Galile, and Decapolis, and Hierusalem, and Iudea, and from beyond Iordan.


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And when he sawe the multitude, he went vp into a mountaine: and when he was set, his disciples came to him.


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<n>Christ teaches that the greatest joy and happiness is not in the conveniences and pleasures of this life, but is laid up in heaven for those who willingly rest in the good will and pleasure of God, and endeavour to profit all men, although they are cruelly vexed and troubled by those of the world, because they will not adapt themselves to their ways.</n>And he opened his mouth, and taught them, saying,


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Blessed [are] the <n>Under the name of poverty are meant all the miseries, that are joined with poverty.</n> poor in <n>Whose minds and spirits are brought under control, and tamed, and obey God.</n> spirit: for theirs is the kingdom of heaven.


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Blessed [are] the <n>Fitly is this word «pure» joined with the heart, for as a bright and shining resemblance or image may be seen plainly in a clear and pure looking glass, even so does the face (as it were) of the everlasting God, shine forth, and clearly appear in a pure heart.</n> pure in heart: for they shall see God.


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Blessed are they which suffer persecution for righteousnes sake: for theirs is the kingdome of heauen.


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Blessed shall ye be when men reuile you, and persecute you, &amp; say all maner of euill against you for my sake, falsely.


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Reioyce and be glad, for great is your reward in heauen: for so persecuted they the Prophets which were before you.


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Ye <n>The ministers of the word especially (unless they will be the most cowardly of all) must lead others both by word and deed to this greatest joy and happiness.</n> are the salt of the <n>Your doctrine must be very sound and good, for if it is not so, it will be not regarded and cast away as a thing unsavoury and vain.</n> earth: but if the salt have lost his savour, wherewith shall it be <n>What will you have to salt with? And so are fools in the Latin tongue called «saltless», as you would say, men that have no salt or savour and taste in them.</n> salted? it is thenceforth good for nothing, but to be cast out, and to be trodden under foot of men.


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Ye are the <n>You shine and give light by being made partakers of the true light.</n> light of the world. A city that is set on an hill cannot be hid.


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Neither doe men light a candel, and put it vnder a bushel, but on a candlesticke, and it giueth light vnto all that are in the house.


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Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen.


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<n>Christ did not come to bring any new way of righteousness and salvation into the world, but indeed to fulfil that which was shadowed by the figures of the Law, by delivering men through grace from the curse of the Law: and moreover to teach the true use of obedience which the Law appointed, and to engrave in our hearts the power for obedience.</n>Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but <n>That the prophecies may be accomplished.</n> to fulfil.


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For truly I say vnto you, Till heauen, and earth perish, one iote or one title of the Law shall not scape, till all things be fulfilled.


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<n>He begins with the true expounding of the Law, and sets it against the old (but yet false) teachings of the scribes: He is in no way abolishing the least commandment of his Father.</n>Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the <n>He shall have no place in the Church.</n> least in the kingdom of heaven: but whosoever shall do and teach [them], the same shall be called great in the kingdom of heaven.


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For I say vnto you, except your righteousnes exceede the righteousnes of the Scribes and Pharises, ye shall not enter into the kingdome of heauen.


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<n>The true meaning of the first commandment.</n>Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:


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But I say unto you, That whosoever is angry with his brother without a cause shall be <n>He speaks of the judgment of God, and of the difference of sins, and therefore applies his words to the form of civil judgments which were then used.</n> in danger <n>Of that judgment which was ruled by three men, who had the hearing and deciding of money matters, and such other small causes.</n> of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the <n>By that judgment which stood of 23 judges, who had the hearing and deciding of weighty affairs, as the matter of a whole tribe or of a high priest, or of a false prophet.</n> council: but whosoever shall say, Thou fool, shall be in danger of <n>Whereas we read here «hell», it is in the text itself «Gehenna», which is one Hebrew word made out of two, and is as if to say «as the Valley of Hinnom», which the Hebrews called Topheth: it was a place where the Israelites cruelly sacrificed their children to false gods, whereupon it was taken for a place appointed to torment the reprobates in (Jer_7:31).</n> hell <n>The Jews used four kinds of punishments, before their government was taken away by Herod: hanging, beheading, stoning, and burning. It is burning that Christ meant, because burning was the greatest punishment; therefore by making mention of a judgment, a council, and a fire, he shows that some sins are worse than others are, but yet they are all such that we must give account for them, and will be punished for them.</n> fire.


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<n>The covetous Pharisees taught that God was appeased by the sacrifices appointed in the law, which they themselves devoured. But Christ on the contrary side denies that God accepts any man's offering, unless he makes satisfaction to his brother whom he has offended: and says moreover, that these stubborn and stiff-necked despisers of their brethren will never escape the wrath and curse of God before they have made full satisfaction to their brethren.</n>Therefore if thou bring thy gift to the <n>He applies all this speech to the state of his time, when there was then an altar standing in Jerusalem, and therefore they are very foolish that gather from this that we must build altars and use sacrifices: but they are bigger fools who consider this to be purgatory, which is spoken of as peace making and atonement one with another.</n> altar, and there rememberest that thy brother hath ought against thee;


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Leaue there thine offring before the altar, and goe thy way: first be reconciled to thy brother, and then come and offer thy gift.


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<n>Remove all cause for enmity.</n>Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.


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Verily I say unto thee, Thou shalt by no means come out thence, till thou hast <n>You will be dealt with in this manner, to the utmost extremity.</n> paid the uttermost farthing.


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<n>He is taken for an adulterer before God, whoever he is, that covets a woman: and therefore we must keep our eyes chaste, and all the members we have, yea and we must avoid all opportunities that might move us to evil, no matter what it costs us.</n>Ye have heard that it was said by them of old time, Thou shalt not commit adultery:


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But I say vnto you, that whosoeuer looketh on a woman to lust after her, hath committed adulterie with her already in his heart.


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And if thy <n>He names the right eye and the right hand, because the parts of the right side of our bodies are the chiefest, and the most ready to commit any wickedness.</n> right eye <n>Literally, do cause you to offend: for sins are stumbling blocks as it were, that is to say, rocks which we are cast upon.</n> offend thee, pluck it out, and cast [it] from thee: for it is profitable for thee that one of thy members should perish, and not [that] thy whole body should be cast into hell.


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Also if thy right hand make thee to offend, cut it off, and cast it from thee: for better it is for thee that one of thy members perish, then that thy whole body should be cast into hell.


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But I say vnto you, whosoeuer shall put away his wife (except it be for fornication) causeth her to commit adulterie: &amp; whosoeuer shal marrie her that is diuorced, committeth adulterie.


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<n>The meaning of the third commandment against the perverse opinion and judgment of the scribes, who excused by oaths or indirect forms of swearing.</n>Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:


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Nor yet by the earth: for it is his footestoole: neither by Hierusalem: for it is the citie of the great King.


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But let your communication be, <n>Whatever you affirm, affirm it alone, and whatever you deny, deny it alone without any more words.</n> Yea, yea; Nay, nay: for whatsoever is more than these cometh of <n>From an evil conscience, or from the devil.</n> evil.


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<n>He shows that contrary to the doctrine of the scribes, that the sum of the second table must be so understood, that we may in no wise render evil for evil, but rather suffer double injury, and do well to them that are our deadly enemies.</n>Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth:


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But I say vnto you, Resist not euill: but whosoeuer shall smite thee on thy right cheeke, turne to him the other also.


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But I say vnto you, Loue your enemies: blesse them that curse you: doe good to them that hate you, and pray for them which hurt you, and persecute you,


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<n>A double reason: the one is taken of the relatives, The children must be like their father: the other is taken of comparisons, The children of God must be better than the children of this world.</n>That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.


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For if ye loue them, which loue you, what rewarde shall you haue? Doe not the Publicanes euen the same?


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And if ye salute your brethren only, what do ye more [than others]? do not even the <n>They that were the toll masters, and had the oversight of tributes and customs: this was a type of man that the Jews hated to death, both because they served the Romans in those offices (whose heavy bondage they could not overthrow) and also because these toll masters were for the most part given to covetousness.</n> publicans so?


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Take heed that ye do not your <n>Ambition makes alms vain.</n> alms before men, to be seen of them: otherwise ye have no <n>This word «reward» is always taken in the scriptures for a free recompense, and therefore the schoolmen fondly set it to be answerable to a deserving, which they call «merit».</n> reward of your Father which is in heaven.


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Therefore when thou doest [thine] alms, do not sound a trumpet before thee, as the <n>Counterfeits, for hypocrites were players that played a part in a play.</n> hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward.


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That thine almes may be in secret, and thy Father that seeth in secret, hee will rewarde thee openly.


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<n>He rebukes two revolting faults in prayer, ambition, and vain babbling.</n>And when thou prayest, thou shalt not be as the hypocrites [are]: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward.


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But when thou prayest, enter into thy chamber and when thou hast shut thy doore, pray vnto thy Father which is in secret, and thy Father which seeth in secret, shall rewarde thee openly.


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But when ye pray, use not <n>Long prayers are not condemned, but vain, needless, and superstitious ones.</n> vain repetitions, as the heathen [do]: for they think that they shall be heard for their much speaking.


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Be ye not like them therefore: for your Father knoweth whereof ye haue neede, before ye aske of him.


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<n>A true sum and form of all christian prayers.</n>After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name.


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Give us this day our <n>That which is suitable for our nature for our daily food, or such as may suffice our nature and complexion.</n> daily bread.


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And lead us not into temptation, but deliver us from <n>From the devil, or from all adversity.</n> evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.


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<n>They that forgive wrongs, to them sins are forgiven, but revenge is prepared for them that take revenge.</n>For if ye forgive men their trespasses, your heavenly Father will also forgive you:


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But if ye do not forgiue men their trespasses,, no more will your father forgiue you your trespaces.


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<n>That is, those that desire a name of holiness by fasting.</n>Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they <n>They do not let their original pallor to be seen, that is to say, they mar the natural colour of their faces, that they may seem lean and palefaced.</n> disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward.


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That thou seeme not vnto men to fast, but vnto thy Father which is in secret: and thy Father which seeth in secret, will rewarde thee openly.


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<n>The labours of those men are shown to be vain, which pass not for the assured treasure of everlasting life, but spend their lives in scraping together stale and vain riches.</n>Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal:


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But lay vp treasures for your selues in heauen, where neither the mothe nor canker corrupteth, &amp; where theeues neither digge through, nor steale.


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<n>Men maliciously and wickedly put out even the little light of nature that is in them.</n>The light of the body is the eye: if therefore thine <n>The judgment of the mind: that as the body is with the eyes, so our whole life may be ruled with right reason, that is to say, with the Spirit of God who gives light to us.</n> eye be single, thy whole body shall be full of light.


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But if thine eye be wicked, then all thy body shalbe darke. Wherefore if the light that is in thee, be darkenes, howe great is that darkenesse?


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<n>God will be worshipped by the whole man.</n>No man can serve <n>Who are at odds with one another, for if two agree they are as one.</n> two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and <n>This word is a Syrian word, and signifies all things that belong to money.</n> mammon.


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<n>The perverse burdensome carefulness for things of this life, is corrected in the children of God by an earnest thinking upon the providence of God.</n>Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?


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Behold the fowls of the <n>Of the air, or that line in the air: in almost all languages the word «heaven» is taken for the air.</n> air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they?


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Which of you by <n>He speaks of care which is joined with thought of mind, and has for the most part distrust yoked with it.</n> taking thought can add one cubit unto his stature?


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And why take ye thought for raiment? Consider the lilies of the field, how they grow; they <n>By labour.</n> toil not, neither do they spin:


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Wherefore if God so clothe the grasse of the fielde which is to day, and to morowe is cast into the ouen, shall he not doe much more vnto you, O ye of litle faith?


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Therefore take no thought, saying, What shall we eate? or what shall we drinke? or where with shall we be clothed?


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(For after all these things seeke the Gentiles) for your heauenly Father knoweth, that ye haue neede of all these things.


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But seeke ye first the kingdome of God, and his righteousnesse, and all these things shall be ministred vnto you.


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Care not then for the morowe: for the morowe shall care for it selfe: the day hath ynough with his owne griefe.


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Judge <n>We ought to find fault with one another, but we must beware we do not do it without cause, or to seem holier than others or because of hatred of others.</n> not, that ye be not judged.


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Eor with what iudgement ye iudge, ye shall be iudged, and with what measure ye mete, it shall be measured to you againe.


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And why seest thou the mote, that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye?


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Or howe sayest thou to thy brother, Suffer me to cast out the mote out of thine eye, and beholde, a beame is in thine owne eye?


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Hypocrite, first cast out that beame out of thine owne eye, and then shalt thou see clearely to cast out the mote out of thy brothers eye.


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<n>The stiff-necked and stubborn enemies of the gospel are unworthy to have it preached unto them.</n>Give not that which is holy unto the dogs, neither cast ye your <n>A pearl is known among the Greeks for its oriental brightness: and a pearl was in ancient times greatly valued by the Latins: for a pearl that Cleopatra had was valued at two hundred and fifty thousand crowns: and the word is now borrowed from that, to signify the most precious heavenly doctrine.</n> pearls before swine, lest they trample them under their feet, and turn again and rend you.


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<n>Prayers are a sure refuge in all miseries.</n>Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you:


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For whosoeuer asketh, receiueth: and he, that seeketh, findeth: and to him that knocketh, it shall be opened.


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If ye then, which are euill, can giue to your children good giftes, howe much more shall your Father which is in heauen, giue good thinges to them that aske him?


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<n>An explanation of the meaning of the second table.</n>Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the <n>That is to say, The doctrine of the law and prophets.</n> law and the prophets.


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<n>The example of life must not be taken from the multitude.</n>Enter ye in at the strait gate: for wide [is] the gate, and broad [is] the way, that leadeth to destruction, and many there be which go in thereat:


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Because <n>The way is straight and narrow: we must pass through this rough way and suffer, endure, be changed and so enter into life.</n> strait [is] the gate, and narrow [is] the way, which leadeth unto life, and few there be that find it.


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<n>False teachers must be taken heed of: and they are known by false doctrine and evil living.</n>Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.


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<n>Even the best gifts that exist are nothing without godliness.</n>Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven.


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Many will say to me in that day, Lord, Lord, have we not prophesied in thy <n>By «name» here is meant mighty working power of God, which every man witnesses that calls upon him.</n> name? and in thy name have cast out devils? and in thy name done many <n>Properly, powers: Now these excellent works which are done are called powers because of those things which they bring to pass, for by them we understand how mighty the power of God is.</n> wonderful works?


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And then will I profess unto them, <n>This is not of ignorance, but because he will cast them away.</n> I never knew you: depart from me, <n>You that are given to all kinds of wickedness, and seem to make an art of sin.</n> ye that work iniquity.


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<n>True godliness rests only upon Christ, and therefore always remains invincible.</n>Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock:


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And the raine fell, and the floods came, and the windes blewe, and beat vpon that house, and it fell not: for it was grounded on a rocke.


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But whosoeuer heareth these my wordes, and doeth them not, shall be likened vnto a foolish man, which hath builded his house vpon the sand:


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And the raine fell, and the floods came, and the windes blewe, and beat vpon that house, and it fell, and the fall thereof was great.


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<n>Christ in healing the leprous with the touch of his hand, shows that he abhors no sinners that come unto him, be they ever so unclean.</n>And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.


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And Iesus putting foorth his hand, touched him, saying, I will, be thou cleane: and immediately his leprosie was clensed.


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Then Iesus saide vnto him, See thou tell no man, but goe, and shewe thy selfe vnto the Priest, and offer the gift that Moses commanded, for a witnesse to them.


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<n>Christ by setting before them the example of the uncircumcised centurion and yet of an excellent faith, provokes the Jews to jealousy, and together forewarns them of their being cast off and the calling of the Gentiles.</n>And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,


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But the Centurion answered, saying, Master, I am not worthy that thou shouldest come vnder my roofe: but speake the worde onely, and my seruant shall be healed.


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For I am a man also vnder the authoritie of an other, and haue souldiers vnder me: and I say to one, Goe, and he goeth: and to another, Come, and he commeth: and to my seruant, Doe this, and he doeth it.


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When Iesus heard that, he marueiled, and said to them that folowed him, Verely, I say vnto you, I haue not found so great faith, euen in Israel.


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And I say unto you, That many shall come from the east and west, and shall <n>A metaphor taken of banqueters, for they that sit down together are fellows in the banquet.</n> sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.


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But the children of the kingdom shall be cast out into <n>Who are outside the kingdom: For in the kingdom is light, and outside the kingdom is darkness.</n> outer darkness: there shall be weeping and gnashing of teeth.


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Then Iesus saide vnto the Centurion, Goe thy way, and as thou hast beleeued, so be it vnto thee, And his seruant was healed the same houre.


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<n>Christ, in healing many diseases, shows that he was sent by his Father, that in him only we should seek remedy in all our miseries.</n>And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.


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When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed <n>Of all sorts.</n> all that were sick:


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That it might be fulfilled, which was spoken by Esaias the Prophet, saying, He tooke our infirmities, and bare our sickenesses.


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Now when Jesus saw great multitudes about him, he gave commandment to depart unto the <n>For Capernaum was situated upon the lake of Tiberias.</n> other side.


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<n>The true disciples of Christ must prepare themselves for all kinds of miseries.</n>And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.


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And Jesus saith unto him, The foxes have holes, and the birds of the air [have] <n>Literally, «shades made with boughs».</n> nests; but the Son of man hath not where to lay [his] head.


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<n>When God requires our labour, we must cease all our duty to men.</n>And another of his disciples said unto him, Lord, suffer me first to go and bury my father.


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<n>Although Christ often seems to neglect his own, even in most extreme dangers, yet in due time he calms all tempests, and brings his own to the haven.</n>And when he was entered into a ship, his disciples followed him.


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And beholde, there arose a great tempest in the sea, so that the ship was couered with waues: but he was a sleepe.


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And he said vnto them, Why are ye fearefull, O ye of litle faith? Then he arose, &amp; rebuked the winds &amp; the sea: &amp; so there was a great calme.


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<n>Christ came to deliver men from the miserable enslavement of Satan: but the world would rather go without Christ, than the vilest and least of their conveniences.</n>And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.


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And beholde, they cryed out, saying, Iesus the sonne of God, what haue we to do with thee? Art thou come hither to tormet vs before ye time?


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And there was <n>On a hill, as Mark and Luke witness: Now Gederah, as Josephus records, book seventeen chapter thirteen, lived after the order of the Greeks and therefore we must not be surprised if there were swine there.</n> a good way off from them an herd of many swine feeding.


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And he said vnto them, Go. So they went out and departed into the heard of swine: and beholde, the whole heard of swine ranne headlong into the sea, and died in the water.


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Then the heardmen fled: and when they were come into the citie, they tolde all things, and what was become of them that were possessed with the deuils.


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And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would <n>Where men live as swine, there Christ does not abide, but demons.</n> depart out of their coasts.


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And he <n>Sins are the cause of our afflictions, and Christ only forgives them if we believe.</n> entered into a ship, and passed over, and came into his <n>Into Capernaum, for as Theophylact says, Bethlehem brought him forth, Nazareth brought him up, and Capernaum was his dwelling place.</n> own city.


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And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus <n>Knowing by a manifest sign.</n> seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.


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And, behold, certain of the scribes said within themselves, This [man] <n>To blaspheme, signifies among the divines, to speak wickedly: and among the more eloquent Greeks, to slander.</n> blasphemeth.


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And that ye may knowe that the Sonne of man hath authoritie in earth to forgiue sinnes, (then saide he vnto the sicke of the palsie,) Arise, take vp thy bed, and goe to thine house.


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So when the multitude sawe it, they marueiled, and glorified God, which had giuen such authoritie to men.


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<n>Christ calls the humble sinners unto him, but he condemns the proud hypocrites.</n>And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the <n>At the table where the tax was received.</n> receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.


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And it came to pass, as Jesus sat at meat in the house, behold, many publicans and <n>The publicans who were placed by the Romans, after that time Judea was brought into the form of a province, to gather the taxes, and therefore by the rest of the Jews they were called sinners, that is to say, very vile men.</n> sinners came and sat down with him and his disciples.


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And when the Pharises sawe that, they saide to his disciples, Why eateth your master with Publicanes and sinners?


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Nowe when Iesus heard it, hee sayde vnto them, The whole neede not a Physition, but they that are sicke.


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But goe yee and learne what this is, I will haue mercie, and not sacrifice: for I am not come to call the righteous, but the sinners to repentance.


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<n>That is, wicked rivalry in matters of small importance.</n>Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?


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And Jesus said unto them, Can the <n>A Hebrew idiom, for they that are admitted into the marriage chamber are as the bridegroom's closest friends.</n> children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.


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No man putteth a piece of <n>Raw, which was never processed by the fuller.</n> new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse.


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Neither doe they put newe wine into olde vessels: for then the vessels would breake, and the wine woulde be spilt, and the vessels shoulde perish: but they put new wine into newe vessels, and so are both preserued.


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<n>There is no evil so old, and incurable, which Christ cannot heal by and by, if he is touched with true faith, but lightly as it were with the hand.</n>While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.


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(And beholde, a woman which was diseased with an issue of blood twelue yeres, came behinde him, and touched the hemme of his garment.


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Then Iesus turned him about, and seeing her, did say, Daughter, be of good comfort: thy faith hath made thee whole; the woman was made whole at that same moment.)


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<n>Even death itself gives place to the power of Christ.</n>And when Jesus came into the ruler's house, and saw the <n>It appears that they used minstrels at their mournings.</n> minstrels and the people making a noise,


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He said vnto them, Get you hence: for the maid is not dead, but sleepeth; they laughed him to scorne.


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And when the multitude were put foorth, hee went in and tooke her by the hande, and the maide arose.


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<n>By healing these two blind men Christ shows that he is the light of the world.</n>And when Jesus departed thence, two blind men followed him, crying, and saying, [Thou] Son of David, have mercy on us.


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And when hee was come into the house, the blinde came to him, &amp; Iesus saide vnto them, Beleeue yee that I am able to doe this? And they sayd vnto him, Yea, Lord.


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<n>An example of that power that Christ has over the devil.</n>As they went out, behold, they brought to him a dumb man possessed with a devil.


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And when the deuill was cast out, the domme spake: then the multitude marueiled, saying, The like was neuer seene in Israel.


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And Iesus went about all cities and townes, teaching in their Synagogues, and preaching the Gospel of the kingdome, and healing euery sickenesse and euery disease among the people.


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<n>Although the ordinary pastors cease, yet Christ has not cast off the care of his Church.</n>But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.


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Pray ye therefore the Lord of the harvest, that he will <n>Literally, «cast them out»: for men are very slow in a work so holy.</n> send forth labourers into his harvest.


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And <n>The apostles are sent to preach the gospel in Israel.</n> when he had called unto [him] his twelve disciples, he gave them power [against] unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.


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Now the names of the twelve apostles are these; The <n>Theophylact says that Peter and Andrew are called the first, because they were first called.</n> first, Simon, who is called Peter, and Andrew his brother; James [the son] of Zebedee, and John his brother;


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Philippe and Bartlemewe: Thomas, and Matthewe that Publicane: Iames the sonne of Alpheus, &amp; Lebbeus whose surname was Thaddeus:


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Simon the Canaanite, and Judas <n>A man of Kerioth. Now Kerioth was in the tribe of Judah; (Jos_15:25).</n> Iscariot, who also betrayed him.


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These twelue did Iesus send forth, &amp; commaunded them, saying, Goe not into the way of of the Gentiles, and into the cities of the Samaritans enter yee not:


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<n>The sum of the gospel, or preaching of the apostles.</n>And as ye go, preach, saying, The kingdom of heaven is at hand.


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<n>Miracles are signs verifying the word.</n>Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.


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<n>The ministers of the word must cast away all cares that might hinder them, even the least of them.</n>Provide <n>For this journey, namely, both that nothing might hinder them, and also that they might feel some taste of God's providence: for at their return back, the Lord asked of them whether they lacked anything by the way, (Luk_22:35).</n> neither gold, nor silver, nor brass in your purses,


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Nor scrip for [your] journey, neither two coats, neither shoes, nor yet staves: for the workman is worthy of his <n>God will provide you with food.</n> meat.


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<n>Happy are they that receive the preaching of the gospel: and unhappy are they that refuse it.</n>And into whatsoever city or town ye shall enter, enquire who in it is worthy; and there abide till ye go thence.


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And if the house be worthy, let your <n>It is an idiom taken from the Hebrews, by which they meant every type of happiness.</n> peace come upon it: but if it be not worthy, let your peace return to you.


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And whosoeuer shall not receiue you, nor heare your woordes, when yee depart out of that house, or that citie, shake off the dust of your feete.


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Truely I say vnto you, it shall be easier for them of the lande of Sodom and Gomorrha in the day of iudgement, then for that citie.


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<n>Christ shows how the ministers must behave themselves under the cross.</n>Behold, I send you forth as <n>You will be in great danger.</n> sheep in the midst of wolves: be ye therefore wise as serpents, and <n>You will not so much as take revenge for an injury: and by the mixing of these beast's natures together, he will not have our wisdom to be malicious, nor our simplicity mad, but a certain form of good nature which is composed exquisitely of both of them.</n> harmless as doves.


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But beware of <n>For in the cause of religion men are wolves to each other.</n> men: for they will deliver you up to the councils, and they will scourge you in their synagogues;


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And ye shal be brought to the gouernours and Kings for my sake, in witnes to them, and to the Gentiles.


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But when they deliuer you vp, take no thought howe or what ye shall speake: for it shall be giuen you in that houre, what ye shall say.


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And the brother shall betray the brother to death, and the father the sonne, and the children shal rise against their parents, and shall cause them to die.


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But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have <n>Bring to an end, that is, you will not have gone through all the cities of Israel and preached in them.</n> gone over the cities of Israel, till the Son of man be come.


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It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house <n>It was the idol of the Acronites, which we call the god of flies.</n> Beelzebub, how much more [shall they call] them of his household?


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<n>Truth will not always be hidden.</n>Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known.


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What I tell you in darkness, [that] speak ye in light: and what ye hear in the ear, [that] preach ye upon the <n>Openly, and in the highest places. For the tops of their houses were made in such a way that they might walk upon them; (Act_10:9).</n> housetops.


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And <n>Though tyrants rage and are cruel, yet we must not fear them.</n> fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell.


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Are not two sparrows sold for a <n>The fourth part of an ounce or seven grams.</n> farthing? and one of them shall not fall on the ground without your Father.


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<n>The necessity and reward of openly confessing Christ.</n>Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven.


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<n>Civil dissentions follow the preaching of the gospel.</n>Think not that I am come to send peace on earth: I came not to send peace, but a sword.


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For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in lawe.


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<n>Without exception, nothing is to be preferred before our duty to God.</n>He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.


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He that <n>They are said to find their life, who deliver it out of danger: and this is spoken against the opinion of the people, who think those that die are certainly lost, because they think not of the life to come.</n> findeth his life shall lose it: and he that loseth his life for my sake shall find it.


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<n>God is both author and revenger of his holy ministry.</n>He that receiveth you receiveth me, and he that receiveth me receiveth him that sent me.


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<n>We will lose nothing that is bestowed on Christ.</n>He that receiveth a prophet in <n>As a Prophet.</n> the name of a prophet shall receive a prophet's reward; and he that receiveth a righteous man in the name of a righteous man shall receive a righteous man's reward.


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And whosoever shall give to drink unto one of these <n>Who in the sight of the world are vile and abject.</n> little ones a cup of cold [water] only in the name of a disciple, verily I say unto you, he shall in no wise lose his reward.


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And <n>Christ shows by his works that he is the promised Messiah.</n> it came to pass, when Jesus had made an end of <n>Of instructing them with precepts.</n> commanding his twelve disciples, he departed thence to teach and to preach in <n>The disciples' cities, that is to say, in Galilee, where many of them were born; (Act_2:7).</n> their cities.


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And when Iohn heard in the prison the woorkes of Christ, he sent two of his disciples, and sayde vnto him,


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The blinde receiue sight, and the halt doe walke: the lepers are clensed, and the deafe heare, the dead are raised vp, and the poore receiue the Gospel.


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<n>The similarity and the difference between the ministry of the prophets, the preaching of John, and the full light, of the gospel, which Christ has brought.</n>And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind?


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But what went ye out to see? A man clothed in soft raiment? Behold, they that weare soft clothing, are in Kings houses.


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For this is he of whom it is written, Beholde, I send my messenger before thy face, which shall prepare thy way before thee.


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Verily I say unto you, Among them that are born of women there hath not risen a greater than John the Baptist: notwithstanding he that is least in the <n>In the new state of the Church where the true glory of God shines: the people are not compared together, but the types of doctrines, the preaching of John with the law and the prophets: and again, the most clear preaching of the gospel is compared with John's.</n> kingdom of heaven is greater than he.


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And from the time of Iohn Baptist hitherto, the kingdome of heauen suffereth violence, and the violent take it by force.


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For all the prophets and the law <n>They prophesied of things to come, which are now present, and clearly and plainly seen.</n> prophesied until John.


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<n>There are none who are more stout and stubborn enemies of the gospel, than they to whom it ought to be most acceptable.</n>But whereunto shall I liken this generation? <n>He blames the perverseness of this age, by a proverb, in that they could be moved neither with rough nor gentle dealing.</n> It is like unto children sitting in the markets, and calling unto their fellows,


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And say, We haue piped vnto you, and ye haue not daunced, we haue mourned vnto you, and ye haue not lamented.


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The Son of man came eating and drinking, and they say, Behold a man gluttonous, and a winebibber, a friend of publicans and sinners. <n>That which the many refuse, the elect and chosen embrace.</n> But <n>Wise men acknowledge the wisdom of the gospel when they receive it.</n> wisdom is justified of her children.


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<n>The proud reject the gospel offered to them (to their great hurt and pain) which leads to the salvation of the simple.</n>Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:


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Woe be to thee, Chorazin: Woe be to thee, Bethsaida: for if ye great workes, which were done in you, had bene done in Tyrus and Sidon, they had repented long agone in sackecloth and ashes.


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And thou, Capernaum, which art lifted vp vnto heauen, shalt be brought downe to hell: for if the great workes, which haue bin done in thee, had bene done among them of Sodom, they had remained to this day.


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But I say vnto you, that it shall be easier for them of the land of Sodom in the day of iudgement, then for thee.


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At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast <n>Through the ministry of Christ, who alone shows the truth of all things pertaining to God.</n> revealed them unto babes.


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<n>This word shows that he contents himself in his Father's council.</n>Even so, Father: for so it seemed <n>God's will is the only rule of righteousness.</n> good in thy sight.


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<n>There is no true knowledge of God, nor quietness of mind, but only in Christ alone.</n>All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and [he] to whomsoever the Son will reveal [him].


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Take my yoke on you, and learne of me that I am meeke and lowly in heart: and ye shall finde rest vnto your soules.


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For my yoke [is] <n>May easily be carried. For his commandments are not grievous, for all who are born of God overcome the world; (1Jo_5:4).</n> easy, and my burden is light.


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At <n>Of the true sanctifying of the sabbath, and the breaking of it.</n> that time Jesus went on the sabbath day through the corn; and his disciples were an hungred, and began to pluck the ears of corn, and to eat.


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And when the Pharises sawe it, they saide vnto him, Beholde, thy disciples doe that which is not lawfull to doe vpon the Sabbath.


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But he said vnto them, Haue ye not read what Dauid did when he was an hungred, &amp; they that were with him?


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How he entered into the house of God, and did eat the <n>The Hebrews call it «bread of faces», because it stood before the Lord all the week upon the golden table appointed for that service; (Lev_24:6).</n> shewbread, which was not lawful for him to eat, neither for them which were with him, but only for the priests?


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Or have ye not read in the law, how that on the sabbath days the priests in the temple <n>When the priests do God's service on the sabbath day, they do not break the law: much less does the Lord of the Sabbath break the sabbath.</n> profane the sabbath, and are blameless?


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Wherefore if ye knewe what this is, I will haue mercie, and not sacrifice, ye would not haue condemned the innocents.


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<n>The ceremonies of the law are not against the love of our neighbour.</n>And when he was departed thence, he went into their synagogue:


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And beholde, there was a man which had his hand dried vp; they asked him, saying, Is it lawfull to heale vpon a Sabbath day? That they might accuse him.


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And he said vnto the, What man shall there be among you, that hath a sheepe, &amp; if it fal on a Sabbath day into a pit, doth not take it &amp; lift it out?


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How much more then is a man better then a sheepe? Therefore, it is lawfull to doe well on a Sabbath day.


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Then said he to the man, Stretch forth thine hand; he stretched it foorth, and it was made whole as the other.


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<n>How far and in what aspect we may give place to the unbridled rage of the wicked.</n>Then the Pharisees went out, and held a council against him, how they might destroy him.


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But whe Iesus knew it, he departed thece, &amp; great multitudes folowed him, &amp; he healed the al,


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Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew <n>By judgment is meant a godly kingdom, because Christ was to proclaim true religion among the Gentiles, and to cast out superstition; and wherever this is done, the Lord is said to reign and judge there, that is to say, to govern and rule matters.</n> judgment to the Gentiles.


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A bruised reed shall he not break, and smoking flax shall he not quench, till he <n>He will pronounce sentence and judgment, in spite of the world and Satan, and show himself conqueror over all his enemies.</n> send forth judgment unto victory.


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<n>A truth, be it ever so obvious, is subject to the slander of the wicked: however, it ought to be resolutely defended.</n>Then was brought unto him one possessed with a devil, blind, and dumb: and he healed him, insomuch that the blind and dumb both spake and saw.


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But when the Pharises heard it, they saide, This man casteth the deuils no otherwise out, but through Beelzebub the prince of deuils.


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<n>The kingdom of Christ and the kingdom of the devil cannot abide together.</n>And Jesus knew their thoughts, and said unto them, Every kingdom divided against itself is brought to desolation; and every city or house divided against itself shall not stand:


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Also if I through Beelzebub cast out deuils, by whom doe your children cast them out? Therefore they shall be your iudges.


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Els howe can a man enter into a strong mans house and spoyle his goods, except he first bind the strong man, and then spoile his house.


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Wherefore I say vnto you, euery sinne and blasphemie shalbe forgiuen vnto men: but the blasphemie against the holy Ghost shall not be forgiuen vnto men.


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And whosoever speaketh a word against the Son of man, it shall be forgiven him: <n>Of blasphemy against the Holy Spirit.</n> but whosoever speaketh against the Holy Spirit, it shall not be forgiven him, neither in this world, neither in the [world] to come.


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Either make the tree good, and his fruite good: or els make the tree euill, and his fruite euil: for the tree is knowen by the fruite.


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<n>Hypocrites at length betray themselves even by their own mouth.</n>O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh.


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A good man out of the good treasure of his heart bringeth foorth good things: &amp; an euill man out of an euill treasure, bringeth forth euill things.


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But I say unto you, That every <n>Vain and unprofitable trifles, which for the most part, men spend their lives in search of.</n> idle word that men shall speak, they shall give account thereof in the day of judgment.


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<n>Against perverse desires of miracles.</n>Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.


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But he answered and said unto them, An evil and <n>Bastard, who fell from Abraham's faith or forsook the true worship of God.</n> adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas:


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For as Ionas was three daies &amp; three nights in the whales belly: so shall the Sonne of man be three daies &amp; three nights in ye heart of the earth.


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<n>Christ teaches, by the sorrowful example of the Jews, that there are none more miserable than they who put out the light of the gospel which was kindled in them.</n>The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas [is] here.


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The queen of the <n>He means the Queen of Sheba: whose country is south in respect to the land of Israel; (1Ki_10:1-13).</n> south shall rise up in the judgment with this generation, and shall condemn it: for she came from the <n>For Sheba is situated in the farthest coast of Arabia at the mouth of the Arabian Sea.</n> uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon [is] here.


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Nowe when the vncleane spirit is gone out of a man, he walketh throughout drie places, seeking rest, and findeth none.


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Then he saith, I wil returne into mine house from whence I came: and when he is come, he findeth it emptie, swept and garnished.


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Then he goeth, &amp; taketh vnto him seuen other spirites worse then himselfe, and they enter in, and dwell there: and the ende of that man is worse then the beginning. Euen so shall it be with this wicked generation.


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<n>Christ teaches by his own example that all things ought to be set aside in respect of God's glory.</n>While he yet talked to the people, behold, [his] mother and his brethren stood without, desiring to speak with him.


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Then one said vnto him, Beholde, thy mother and thy brethren stand without, desiring to speake with thee.


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<n>None are more near unto us than they that are of the household of faith.</n>And he stretched forth his hand toward his disciples, and said, Behold my mother and my brethren!


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For whosoeuer shall doe my Fathers will which is in heauen, the same is my brother and sister and mother.


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<n>Christ shows in putting forth this parable of the sower, that the seed of life which is sown in the world does not do as well in one as in another, and the reason for this is that men for the most part, either do not receive it, or do not permit it to ripen.</n>And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore.


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And some fell vpon stony grounde, where they had not much earth, and anon they sprong vp, because they had no depth of earth.


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Some againe fel in good ground, &amp; brought forth fruite, one corne an hundreth folde, some sixtie folde, and another thirtie folde.


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<n>The gift of understanding and faith is given only to the elect, and all the rest are blinded through the just judgment of God.</n>He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.


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For whosoeuer hath, to him shalbe giuen, and he shall haue abundance: but whosoeuer hath not, from him shalbe taken away, euen that he hath.


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Therefore speake I to them in parables, because they seeing, doe not see: and hearing, they heare not, neither vnderstand.


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So in them is fulfilled the prophecie of Esaias, which prophecie saieth, By hearing, ye shall heare, and shall not vnderstand, and seeing, ye shal see, and shall not perceiue.


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For this peoples heart is waxed fat, &amp; their eares are dull of hearing, and with their eyes they haue winked, lest they should see with their eyes, and heare with their eares, &amp; should vnderstand with their hearts, &amp; should returne, that I might heale them.


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<n>The condition of the Church under and since Christ, is better than it was in the time of the fathers under the law.</n>But blessed [are] your eyes, for they see: and your ears, for they hear.


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For verely I say vnto you, that many Prophets, &amp; righteous men haue desired to see those things which ye see, &amp; haue not seene them, &amp; to heare those things which ye heare, and haue not heard them.


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When any one heareth the word of the kingdom, and understandeth [it] not, then cometh the wicked [one], and catcheth away that which was sown in his <n>Though there is mention made of the heart, yet this sowing is referred to as hearing without understanding. For whether the seed is received in the heart or not, yet he that sows, sows to the heart.</n> heart. This is he which received seed by the way side.


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And hee that receiued seede in the stonie grounde, is he which heareth the woorde, and incontinently with ioy receiueth it,


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Yet hath he no roote in himselfe, and dureth but a season: for assoone as tribulation or persecution commeth because of the woorde, by and by he is offended.


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And hee that receiued the seede among thornes, is hee that heareth the woorde: but the care of this worlde, and the deceitfulnesse of riches choke the word, and he is made vnfruitfull.


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But he that receiued the seede in the good ground, is he that heareth the worde, and vnderstandeth it, which also beareth fruite, and bringeth foorth, some an hundreth folde, some sixtie folde, and some thirtie folde.


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<n>Christ shows in another parable of the evil seed mixed with the good, that the Church will never be free and rid of offences, both in doctrine and manners, until the day appointed for the restoring of all things comes, and therefore the faithful have to arm themselves with patience and steadfastness.</n>Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field:


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Then came the seruaunts of the housholder, and sayd vnto him, Master, sowedst not thou good seede in thy fielde? from whence then hath it tares?


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And hee said to them, Some enuious man hath done this. Then the seruants saide vnto him, Wilt thou then that we go and gather them vp?


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But he saide, Nay, lest while yee goe about to gather the tares, yee plucke vp also with them the wheat.


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Let both growe together vntill the haruest, and in time of haruest I will say to the reapers, Gather yee first the tares, and binde them in sheaues to burne them: but gather the wheate into my barne.


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<n>God begins his kingdom with very small beginnings so that by its growing (even though men neither hope nor expect it to) his mighty power and working may be displayed all the more.</n>Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field:


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Which in deede is the least of all seedes: but when it is growen, it is the greatest among herbes, and it is a tree, so that the birdes of heauen come and builde in the branches thereof.


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Another parable spake hee to them, The kingdome of heauen is like vnto leauen, which a woman taketh and hideth in three pecks of meale, till all be leauened.


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All these thinges spake Iesus vnto the multitude in parables, and without parables spake he not to them,


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That it might be fulfilled, which was spoken by the Prophet, saying, I will open my mouth in parables, and will vtter the thinges which haue beene kept secrete from the foundation of the worlde.


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Then sent Iesus the multitude away, and went into the house; his disciples came vnto him, saying, Declare vnto vs the parable of the tares of that fielde.


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<n>He expounds the first parable of the good and evil seed.</n>He answered and said unto them, He that soweth the good seed is the Son of man;


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And the field is the worlde, and the good seede are the children of the kingdome, and the tares are the children of that wicked one.


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And the enemie that soweth them, is the deuill, and the haruest is the end of the worlde, and the reapers be the Angels.


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The Sonne of man shal send forth his Angels, and they shall gather out of his kingdom all things that offend, and them which doe iniquitie,


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Then shall the iust men shine as ye sunne in the kingdome of their Father. Hee that hath eares to heare, let him heare.


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<n>Few men understand how great the riches of the kingdom of heaven are, and that no man can be a partaker of them but he that redeems them with the loss of all his goods.</n>Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field.


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<n>There are many in the Church who nevertheless are not of the Church, and therefore at length will be cast out: but the full and perfect cleansing of them is deferred to the last day.</n>Again, the kingdom of heaven is like unto a net, that was cast into the sea, and gathered of every kind:


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Which, when it is full, men draw to lande, and sit and gather the good into vessels, and cast the bad away.


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So shall it be at the end of the world. The Angels shall goe foorth, and seuer the bad from among the iust,


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<n>They ought to be diligent, who have to be wise not only for themselves, but who have to dispense the wisdom of God to others.</n>Jesus saith unto them, Have ye understood all these things? They say unto him, Yea, Lord.


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Then sayd hee vnto them, Therefore euery Scribe which is taught vnto the kingdome of heauen, is like vnto an householder, which bringeth foorth out of his treasure things both newe and olde.


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<n>Men not only sin because of ignorance, but also knowingly and willingly they lay stumbling blocks in their own ways, that when God calls them, they may not obey, and so most plainly destroy and cast away themselves.</n>And when he was come into his own country, he taught them in their synagogue, insomuch that they were astonished, and said, Whence hath this [man] this wisdom, and [these] mighty works?


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Is not this the carpenters sonne? Is not his mother called Marie, and his brethren Iames and Ioses, and Simon and Iudas?


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And they were offended with him. Then Iesus said to them, A Prophet is not without honour, saue in his owne countrey, and in his owne house.


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<n>Here is in John, an example of an invincible courage, which all faithful ministers of God's word ought to follow: in Herod, an example of tyrannous vanity, pride, and cruelty, and in short, of a refined conscience, and of their miserable slavery, who have given themselves over to pleasure: in Herodias and her daughter, an example of whore-like licentious women, and womanly cruelty.</n>At that time Herod the tetrarch heard of the fame of Jesus,


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And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty <n>By works he means that force and power by which works are performed, and not the works which are often seen before.</n> works do shew forth themselves in him.


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For Herod had taken Iohn, and bounde him, and put him in prison for Herodias sake, his brother Philips wife.


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And when hee woulde haue put him to death, hee feared the multitude, because they counted him as a Prophet.


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But when Herod's birthday was kept, the daughter of Herodias danced before them, and pleased <n>There were three Herods: the first of them was Antipater's son, who is also called Ascalonius, in whose reign Christ was born, and it was he that caused the children to be slain. The second was called Antipas, Magnus his son, whose mother's name was Malthaca or Martaca, and he was called Tetrarch, because he enlarged his dominion, when Archelaus was banished to Vienna in France. The third was Agrippa, Magnus his nephew by Aristobulus, and it was he that slew James.</n> Herod.


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And shee being before instructed of her mother, sayde, Giue mee here Iohn Baptists head in a platter.


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And the King was sorie: neuerthelesse because of the othe, and them that sate with him at the table, he commanded it to be giuen her,


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And when Iesus heard it, hee departed thence by shippe into a desert place apart; when the multitude had heard it, they followed him on foote out of the cities.


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<n>Christ feeds a great multitude with five loaves and two little fish, showing by it that they will lack nothing who lay all things aside and seek the kingdom of heaven.</n>And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.


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And when euen was come, his disciples came to him, saying, This is a desart place, and the time is alreadie past: let the multitude depart, that they may goe into the townes, and bye them vitailes.


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And hee commanded the multitude to sit downe on the grasse, and tooke the fiue loaues and the two fishes, and looked vp to heauen and blessed, and brake, and gaue the loaues to his disciples, and the disciples to the multitude.


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And they did all eate, and were sufficed, and they tooke vp of the fragments that remained, twelue baskets full.


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And straightway Iesus compelled his disciples to enter into a shippe, and to goe ouer before him, while he sent the multitude away.


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And assoone as hee had sent the multitude away, he went vp into a moutaine alone to pray: and when the euening was come, hee was there alone.


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<n>We must sail even through mighty tempests, and Christ will never forsake us, so that we can go wherever he has commanded us to go.</n>But the ship was now in the midst of the sea, tossed with waves: for the wind was contrary.


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And in the <n>By the fourth watch is meant the time nearer to day break: for in ancient times they divided the night into four watches in which they posted watches.</n> fourth watch of the night Jesus went unto them, walking on the sea.


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And when the disciples saw him walking on the sea, they were troubled, saying, It is a <n>A spirit, as it is taken here, is that which a man imagines to himself vainly in his mind, persuading himself that he sees something when he sees nothing.</n> spirit; and they cried out for fear.


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<n>By faith we tread under our feet even the tempests themselves, but only by the power of Christ, which helps that faith, which he by his mercy has given.</n>And Peter answered him and said, Lord, if it be thou, bid me come unto thee on the water.


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And he saide, Come; when Peter was come downe out of the shippe, he walked on the water, to goe to Iesus.


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But when he sawe a mightie winde, he was afraide: and as he began to sinke, he cried, saying, Master, saue me.


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So immediatly Iesus stretched foorth his hande, and caught him, and saide to him, O thou of litle faith, wherefore diddest thou doubt?


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Then they that were in the ship, came and worshipped him, saying, Of a trueth thou art the Sonne of God.


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And when they were gone over, they came into the land of <n>This Gennesaret was a lake near Capernaum, which is also called the Sea of Galilee or Tiberias; so the country itself grew to be called Gennesaret.</n> Gennesaret.


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<n>In that act where Christ heals the sick, we are shown that we must seek remedy for spiritual diseases at his hands: and that we ourselves are bound to not only run to him, but also to bring others unto him.</n>And when the men of that place had knowledge of him, they sent out into all that country round about, and brought unto him all that were diseased;


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And besought him, that they might touch the hemme of his garment onely: and as many as touched it, were made whole.


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<n>None commonly are more bold condemners of God, then they whom God has appointed keepers of his law.</n>Then came to Jesus scribes and Pharisees, which were of Jerusalem, saying,


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Why do thy disciples transgress the tradition of the elders? for they <n>Which they received handed down from their ancestors, or their elders allowed, who were the governors of the Church.</n> wash not their hands when they eat bread.


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<n>Their wicked boldness in corrupting the commandments of God (and that upon the pretence of godliness) and usurping authority to make laws, is reproved here.</n>But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?


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For God commanded, saying, <n>By honour is meant every duty which children owe to their parents.</n> Honour thy father and mother: and, He that curseth father or mother, let him die the death.


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But ye say, <n>The meaning is this: whatever I bestow upon the temple, is to your profit, for it is as good as if I gave it to you, for (as the Pharisees of our time say) it will be meritorious for you: for under this form of religion, they gathered all to themselves, as though he that had given anything to the temple, had done the duty of a child.</n> Whosoever shall say to [his] father or [his] mother, [It is] a gift, by whatsoever thou mightest be profited by me;


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And honour not his father or his mother, [he shall be free]. Thus have ye made the commandment of God of none <n>As much as you could, you destroyed the power and authority of the commandment: for otherwise the commandments of God stand fast in the Church of God, in spite of the world and Satan.</n> effect by your tradition.


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<n>The same men are condemned for hypocrisy and superstition, because they made the kingdom of God to consist of outward things.</n>[Ye] hypocrites, well did Esaias prophesy of you, saying,


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This people draweth neere vnto me with their mouth, and honoureth me with the lips, but their heart is farre off from me.


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<n>Christ teaches us that the hypocrisy of false teachers who deceive our souls is not to be endured at all, not even in small matters, and there is no reason why their office or position should blind our eyes: otherwise we are likely to perish with them.</n>And he called the multitude, and said unto them, Hear, and understand:


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That which goeth into the mouth, defileth not the man, but that which commeth out of the mouth, that defileth the man.


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Then came his disciples, and saide vnto him, Perceiuest thou not, that the Pharises are offended in hearing this saying?


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But hee answered and saide, Euery plant which mine heauenly Father hath not planted, shalbe rooted vp.


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Let them alone, they be the blinde leaders of the blinde: and if the blinde leade ye blinde, both shall fall into the ditche.


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Perceiue ye not yet, that whatsoeuer entreth into the mouth, goeth into the bellie, and is cast out into the draught?


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For out of the heart come euil thoughts, murders, adulteries, fornications, thefts, false testimonies, slaunders.


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Then Jesus went thence, and departed into the <n>Coasts which were next to Tyre and Sidon, that is in that region where Palestine faces toward Venice, and the sea of Syria.</n> coasts of Tyre and Sidon.


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And, behold, a woman of <n>Of the people of the Canaanites, who dwelt in Phoenicia.</n> Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, [thou] Son of David; my daughter is grievously vexed with a devil.


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<n>In that Christ sometimes shuts his ears, as it were, to the prayers of his saints, he does it for his glory, and our profit.</n>But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.


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But he answered and said, I am not sent but unto the lost sheep of the <n>Of the people of Israel, who were divided into tribes, but all those tribes came from one family.</n> house of Israel.


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But she said, Trueth, Lord: yet in deede the whelpes eate of the crommes, which fall from their masters table.


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Then Iesus answered, and saide vnto her, O woman, great is thy faith: be it to thee, as thou desirest; her daughter was made whole at that houre.


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<n>Christ does not cease to be beneficial even where he is condemned, and in the midst of wolves he gathers together and cares for his flock.</n>And Jesus departed from thence, and came nigh unto the sea of Galilee; and went up into a mountain, and sat down there.


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And great multitudes came unto him, having with them [those that were] lame, blind, dumb, <n>Whose members were weakened with paralysis, or by nature, for after it is said that he healed them. Now Christ preferred to heal in this way, that such members as were weak, he restored to health, and yet he could easily, if he had wanted, have given them hands and feet and other members which they lacked.</n> maimed, and many others, and cast them down at Jesus' feet; and he healed them:


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In so much that the multitude wondered, to see the dumme speake, the maimed whole, the halt to goe, and the blinde to see: and they glorified the God of Israel.


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<n>By doing this miracle again, Christ shows that he who follows Christ will never be in need, not even in the wilderness.</n>Then Jesus called his disciples [unto him], and said, I have compassion on the multitude, because they <n>Go not from my side.</n> continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.


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And his disciples saide vnto him, Whence should we get so much bread in the wildernes, as should suffice so great a multitude!


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And he commanded the multitude to <n>Literally, «to lie down backwards», as rowers do in rowing, when they draw their oars to themselves.</n> sit down on the ground.


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And tooke the seuen loaues, and the fishes, and gaue thankes, and brake them, and gaue to his disciples, and the disciples to the multitude.


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And they did all eat, and were filled: and they took up of the broken [meat] that was left seven <n>A kind of container made with twigs.</n> baskets full.


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The <n>The wicked who otherwise disagree with one another, agree well together against Christ, but do what they can, Christ is victorious, and triumphs over them.</n> Pharisees also with the Sadducees came, and <n>To see whether he could do that which they desired, but their purpose was useless for they thought to find something in him by it, in which case they might have just occasion to reprehend him: or else distrust and curiosity moved them to do so, for by such means also is God said to be tempted, that is to say, provoked to anger, as though men would strive with him.</n> tempting desired him that he would shew them a sign from heaven.


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And in the morning, [It will be] foul weather to day: for the sky is red and lowring. O [ye] hypocrites, ye can discern the <n>The outward show and countenance, as it were, of all things, is called in the Hebrew language, a face.</n> face of the sky; but can ye not [discern] the signs of the times?


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A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but <n>The article shows how notable the sign is.</n> the sign of the prophet Jonas. And he left them, and departed.


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<n>False teachers must be taken warning of.</n>And when his disciples were come to the other side, they had forgotten to take bread.


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[Which] when Jesus <n>Not by others, but by virtue of his divinity.</n> perceived, he said unto them, O ye of little faith, why reason ye among yourselves, because ye have brought no bread?


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Do ye not yet understand, neither remember the <n>That five thousand men were filled with so many loaves?</n> five loaves of the five thousand, and how many baskets ye took up?


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How is it that ye do not <n>A demand or question joined with wonder.</n> understand that I <n>«Spake» for commanded.</n> spake [it] not to you concerning bread, that ye should beware of the leaven of the Pharisees and of the Sadducees?


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Then vnderstood they that he had not said that they should beware of the leauen of bread, but of the doctrine of the Pharises, and Sadduces.


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<n>There are many judgments and opinions of Christ, nevertheless he is known by his followers alone.</n>When Jesus came into the coasts of <n>There were two Caesareas, the one called Stratonis upon the Mediterranean Sea, which Herod built extravagantly in the honour of Octavius; Josephus lib. 15. The other was Caesarea Philippi, which Herod the great the Tetrarch's son by Cleopatra, built in the honour of Tiberius at the foot of Lebanon; Josephus lib. 15.</n> Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?


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And they said, Some [say that thou art] <n>As Herod thought.</n> John the Baptist: some, Elias; and others, Jeremias, or one of the prophets.


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<n>Faith is of grace, not of nature.</n>And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for <n>By this kind of speech is meant man's natural procreation upon the earth, the one who was made, not being destroyed, but deformed through sin: So then this is the meaning: this was not revealed to you by any understanding of man, but God showed it to you from heaven.</n> flesh and blood hath not revealed [it] unto thee, but my Father which is in heaven.


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<n>That is true faith, which confesses Christ, the virtue of which is invincible.</n>And I say also unto thee, That thou art <n>Christ spoke in the Syrian tongue, and therefore did not use this discourse to distinguish between Petros, which signifies Peter, and Petra, which signifies a rock, but in both places used the word Cephas: but his meaning is what is written in Greek, in which the different word endings distinguish between Peter, who is a piece of the building, and Christ the Petra, that is, the rock and foundation: or else he named him Peter because of the confession of his faith, which is the Church's as well as his, as the old fathers witness, for so says Theophylact. That confession which you have made, shall be the foundation of the believers.</n> Peter, and upon this rock I will build my church; and the <n>The enemies of the Church are compared to a strong kingdom, and therefore by «gates» are meant cities which are made strong with wise preparation and fortifications, and this is the meaning: whatever Satan can do by cunning or strength. So does Paul, calling them strongholds; (2Co_10:4).</n> gates of hell shall not prevail against it.


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<n>The authority of the Church is from God.</n>And I will give unto thee the <n>A metaphor taken from stewards who carry the keys: and here is set forth the power of the ministers of the word, as (Isa_22:22) says, and that power is common to all ministers, as (Mat_18:18) says, and therefore the ministry of the gospel may rightly be called the key of the kingdom of heaven.</n> keys of the kingdom of heaven: and whatsoever thou shalt <n>They are bound whose sins are retained; heaven is shut against them, because they do not receive Christ by faith: on the other hand, how happy are they to whom heaven is open, who embrace Christ and are delivered by him, and become fellow heirs with him!</n> bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.


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<n>Men must first learn, and then teach.</n>Then charged he his disciples that they should tell no man that he was Jesus the Christ.


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<n>The minds of men are at this time to be prepared and made ready against the stumbling block of persecution.</n>From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusalem, and suffer many things of the <n>It was a name of dignity and not of age: and it is used for those who were the judges, whom the Hebrews call the Sanhedrin.</n> elders and chief priests and scribes, and be killed, and be raised again the third day.


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Then Peter <n>Took him by the hand and led him aside, as they used to do, which meant to talk familiarly with one.</n> took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee.


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<n>Against a preposterous zeal.</n>But he turned, and said unto Peter, Get thee behind me, <n>The Hebrews call him Satan, that is to say an adversary, whom the Greeks call diabolos, that is to say, slanderer, or tempter: but it is spoken of them, that either of malice, as Judas, (Joh_6:70), or of lightness and pride resist the will of God.</n> Satan: thou art an offence unto me: for thou <n>By this word we are taught that Peter sinned through a false persuasion of himself.</n> savourest not the things that be of God, but those that be of men.


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<n>No men do more harm to themselves, than they that love themselves more than God.</n>Then said Jesus unto his disciples, If any [man] will come after me, let him deny himself, and take up his cross, and follow me.


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For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall <n>Shall gain himself: And this is his meaning, they that deny Christ to save themselves, not only not gain that which they look for, but also lose the thing they would have kept, that is, themselves, which is the greatest loss of all: but as for them that doubt not to die for Christ, it goes well with them otherwise.</n> find it.


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For what shall it profite a man though he should winne the whole worlde, if hee lose his owne soule? Or what shall a man giue for recompence of his soule?


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For the Son of man shall come <n>Like a King, as (Mat_6:29).</n> in the glory of his Father with his angels; and then he shall reward every man according to his works.


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Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his <n>By his kingdom is understood the glory of his ascension, and what follows after that, (Eph_4:10), or the preaching of the gospel, (Mar_9:1).</n> kingdom.


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And <n>Christ in his present company is humble in the gospel, but all the while he is Lord both of heaven and earth.</n><n>Luke counts eight days, containing in that number the first and last, and Matthew speaks but of the days between them.</n> after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,


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And was <n>Changed into another colour.</n> transfigured before them: and his face did shine as the sun, and his raiment was white as the light.


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Then answered Peter, and saide to Iesus, Master, it is good for vs to be here: if thou wilt, let vs make here three tabernacles, one for thee, and one for Moses, and one for Elias.


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While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is <n>The word «my» distinguishes Christ from other children. For he is God's natural son, we by adoption; therefore he is called the first begotten among the brethren, because although he is by right the only son, yet he is chief among many, in that he is the source and head of the adoption.</n> my beloved Son, in whom I am well pleased; hear ye him.


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And when the disciples heard [it], they <n>Fell down flat on their faces and worshipped him, as in (Mat_2:11).</n> fell on their face, and were sore afraid.


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And as they came down from the mountain, Jesus charged them, saying, Tell the <n>Which they saw, otherwise the word used in this place is usually used in referring to that which is seen in a dream.</n> vision to no man, until the Son of man be risen again from the dead.


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But I say vnto you that Elias is come alreadie, and they knewe him not, but haue done vnto him whatsoeuer they would: likewise shal also the Sonne of man suffer of them.


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<n>Men are unworthy of Christ's goodness, yet nonetheless he pays attention to them.</n>And when they were come to the multitude, there came to him a [certain] man, <n>As men used to do when making supplication.</n> kneeling down to him, and saying,


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Lord, have mercy on my son: for he is <n>They that at certain times of the moon are troubled with the falling sickness, or any other kind of disease: but in this case, we must so understand it, that besides the natural disease he had a demonic derangement.</n> lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.


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Then Iesus answered, and said, O generation faithlesse, and crooked, how long now shall I be with you! Howe long nowe shall I suffer you! Bring him hither to me.


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<n>Incredulity and distrust hinder and break the direction of God's benefits.</n>Then came the disciples to Jesus apart, and said, Why could not we cast him out?


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And Iesus said vnto them, Because of your vnbeliefe: for verely I say vnto you, if ye haue faith as much as is a graine of mustarde seede, ye shall say vnto this mountaine, Remooue hence to yonder place, and it shall remoue: and nothing shalbe vnpossible vnto you.


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<n>The remedy against distrust.</n>Howbeit this kind goeth not out but by <n>To help us to understand the watchfulness and diligence of earnest prayer, which cannot be without sobriety.</n> prayer and fasting.


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<n>Our minds must be prepared more and more for the offence of the cross.</n>And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:


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<n>In that Christ willingly obeys Caesar's edicts, he shows that civil policy is not taken away by the Gospel.</n>And when they were come to Capernaum, they that received tribute [money] came to Peter, and said, Doth <n>He does not deny, but he asks.</n> not your master <n>Should he not pay?</n> pay <n>They that were from twenty years of age to fifty, paid half a shekel to the Sanctuary, (Exo_30:13). This was an Attic didrachma which the Roman exacted after they had subdued Judea.</n> tribute?


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He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own <n>By children we must not understand subjects who pay tribute, but natural children.</n> children, or of strangers?


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Notwithstanding, lest we should offend them, go thou to the sea, and cast an hook, and take up the fish that first cometh up; and when thou hast opened his mouth, thou shalt find a <n>The word used here is «stater», which is in value four didrachmas; every drachma is about five pence.</n> piece of money: that take, and give unto them for me and thee.


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<n>Humbleness of mind is the right way to preeminence.</n>And Jesus called a <n>A child in years.</n> little child unto him, and set him in the midst of them,


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And said, Verily I say unto you, Except ye be <n>An idiom taken from the Hebrews which is equivalent to «repent».</n> converted, and become as little children, ye shall not enter into the kingdom of heaven.


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Whosoeuer therefore shal humble himselfe as this litle childe, the same is the greatest in the kingdome of heauen.


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<n>We ought to have great respect for our brethren no matter how base they may be: and he that does otherwise shall be sharply punished.</n>But whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and [that] he were drowned in the depth of the sea.


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<n>A good man cannot help but experience offences, yet he must by no means offer offence.</n>Woe unto the world because of offences! for it must needs be that <n>Obstructions and hindrances which stop the course of good works. The Greek word conveys the sense of things which we stumble at.</n> offences come; but woe to that man by whom the offence cometh!


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Wherefore if thy hand or thy foot <n>{{See Mat_5:29}}</n> offend thee, cut them off, and cast [them] from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire.


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And if thine eye cause thee to offende, plucke it out, and cast it from thee: it is better for thee to enter into life with one eye, then hauing two eyes to be cast into hell fire.


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<n>The weaker that a man is, the greater care we ought to have for his salvation, as God teaches us by his own example.</n>Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven.


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How thinke ye? If a man haue an hundreth sheepe, and one of them be gone astray, doeth he not leaue ninetie &amp; nine, &amp; go into the mountaines, and seeke that which is gone astray?


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And if so be that he finde it, verely I say vnto you, he reioyceth more of that sheepe, then of the ninetie and nine which went not astray:


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<n>We must strive for agreement, and not to revenge injuries.</n>Moreover if thy brother shall trespass against <n>If his offence is such that only you know your brother's offence.</n> thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.


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But if he will not hear [thee, then] take with thee one or two more, that in the <n>That is, by the word and witness; the mouth is sometimes taken for the word of speech, (Num_3:16), and also for a still witness, namely, when the matter speaks for itself, as below in (Mat_21:16).</n> mouth of two or three witnesses every word may be <n>Sure and certain.</n> established.


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<n>He that condemns the judgment of the Church, condemns God.</n>And if he shall <n>Literally, «does not condescend to hear», or «make as though he did not hear».</n> neglect to hear them, tell [it] unto the <n>He speaks not of just any policy, but of an ecclesiastical assembly, for he speaks afterward of the power of loosing and binding, which belonged to the Church, and he has regard for the order used in those days, at which time the elders had the judgment of Church matters in their hands, (Joh_9:22; Joh_12:42; Joh_16:2), and used casting out of the synagogue for a punishment, as we do now by excommunication.</n> church: but if he neglect to hear the church, let him be unto thee as <n>Profane, and void of religion: such men, the Jews called Gentiles: whose company they shunned, as they did the publicans.</n> an heathen man and a publican.


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Verely I say vnto you, Whatsoeuer ye bind on earth, shall be bound in heauen: and whatsoeuer ye loose on earth, shalbe loosed in heauen.


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Again I say unto you, That if two of you shall <n>This word, which is normally used of the body, is here used of the mind, for it belongs properly to poetry.</n> agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.


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<n>They will find God severe and not too pleased, who do not forgive their brethren even if they have been purposely and grievously injured by them.</n>Then came Peter to him, and said, Lord, how oft shall my brother sin against me, and I forgive him? till seven times?


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Thereefore is the kingdome of heauen likened vnto a certaine King, which would take an account of his seruants.


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And when he had begun to reckon, one was brought unto him, which owed him <n>Here is set down a very great sum of six thousand crowns, that the difference may be the greater, for there is no proportion between them.</n> ten thousand talents.


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And because he had nothing to pay, his Lord commanded him to be solde, and his wife, and his children, and all that he had, and the dette to be payed.


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The servant therefore fell down, and <n>This was a polite reverence which was very common in the East.</n> worshipped him, saying, Lord, <n>Yield not too much to your anger against me: so is God called in the Scripture, slow to anger, that is to say, gentle, and one that refrains his fierce wrath, (Psa_86:5); patient and of great mercy.</n> have patience with me, and I will pay thee all.


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But when the seruant was departed, hee found one of his felow seruants, which ought him an hundred pence, &amp; he layde hands on him, and thratled him, saying, Pay me that thou owest.


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Then his fellow seruant fell downe at his feete, and besought him, saying, Refraine thine anger towards me, and I will pay thee all.


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And when his other felowe seruants sawe what was done, they were very sory, &amp; came, and declared vnto their Lord all that was done.


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Then his Lord called him vnto him, and sayd to him, O euil seruant, I forgaue thee all that dette, because thou prayedst me.


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So his Lord was wroth, and deliuered him to the tormentours, till he should pay all that was due to him.


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So likewise shall mine heauenly Father doe vnto you, except ye forgiue from your hearts, eche one to his brother their trespasses.


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And it came to pass, [that] when Jesus had finished these sayings, he <n>Passed over the water out of Galilee into the borders of Judea.</n> departed from Galilee, and came into the coasts of Judaea beyond Jordan;


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<n>The band of marriage ought not to be broken, unless it is because of fornication.</n>The Pharisees also came unto him, tempting him, and saying unto him, Is it lawful for a man to <n>To send her a bill of divorce; see (Mat_1:19).</n> put away his wife for every cause?


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And he answered &amp; sayd vnto them, Haue ye not read, that hee which made them at the beginning, made them male and female,


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And said, For this cause shall a man leave father and mother, and shall <n>The Greek word conveys «to be glued unto», by which it signifies the union by marriage, which is between man and wife, as though they were glued together.</n> cleave to his wife: and they <n>They who were two become one as it were: and this word «flesh» is figuratively taken for the whole man, or the body, after the manner of the Hebrews.</n> twain shall be one flesh?


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Wherefore they are no more twain, but one flesh. What therefore God hath <n>Has made them yokefellows, as the marriage itself is called a yoke, by a borrowed kind of speech.</n> joined together, let not man put asunder.


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<n>Because political laws are adjusted to allow some things, it does not follow that God therefore approves of them.</n>They say unto him, Why did Moses then command to give a writing of divorcement, and to put her away?


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He saith unto them, Moses <n>Being brought about because of the hardness of your hearts.</n> because of the hardness of your hearts <n>By a political law, not by the moral law: for the moral law is a perpetual law of God's justice; the other bows and bends as the carpenter's bevel.</n> suffered you to put away your wives: but from the beginning it was not so.


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And I say unto you, Whosoever shall put away his wife, except [it be] <n>Therefore in these days the laws that were made against adulterers were not regarded: for they would have no need of divorce, if the marriage had been severed by punishment of death.</n> for fornication, and shall marry another, committeth adultery: and whoso marrieth her which is put away doth commit adultery.


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His disciples say unto him, If the <n>If the matter stands in this way between man and wife, or in marriage.</n> case of the man be so with [his] wife, it is not good to marry.


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<n>The gift of celibacy is peculiar, and therefore no man can set a law to himself of perpetual celibacy.</n>But he said unto them, All [men] cannot <n>Receive and admit, as by translation we say, that a straight and narrow place is not able to receive many things.</n> receive this saying, save [they] to whom it is given.


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For there are some <n>A man can become a eunuch in one of two ways: the first is by castration or emasculation, and the other by natural causes, such as a rupture.</n> eunuchs, which were so born from [their] mother's womb: and there are some eunuchs, which were made eunuchs of men: and there be eunuchs, which have <n>Who abstain from marriage, and live as celibates through the gift of God.</n> made themselves eunuchs for the kingdom of heaven's sake. He that is able to receive [it], let him receive [it].


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<n>The elect infants and little children are contained in the free covenant of God. (Ed.)</n>Then were there brought unto him little children, that he should put [his] hands on them, and pray: and the disciples rebuked them.


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But Iesus sayd, Suffer the litle children, and forbid them not to come to me: for of such is the kingdome of heauen.


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<n>Those who seek to be saved by the law do not even know the law themselves.</n>And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?


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And he said vnto him, Why callest thou me good? there is none good but one, eue God: but if thou wilt enter into life, keepe ye commandemets.


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He sayd to him, Which? And Iesus sayde, These, Thou shalt not kill: Thou shalt not commit adulterie: Thou shalt not steale: Thou shalt not beare false witnesse.


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Jesus said unto him, If <n>The young man did not answer truly in saying that he had kept all the commandments: and therefore Christ sets forth an example of true charity before him, to show the disease that lay lurking in his mind.</n> thou wilt be perfect, go [and] sell that thou hast, and give to the poor, and thou shalt have treasure in heaven: and come [and] follow me.


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<n>Rich men have need of a singular gift of God to escape out of the snares of Satan.</n>Then said Jesus unto his disciples, Verily I say unto you, That a rich man shall hardly enter into the kingdom of heaven.


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And again I say unto you, It is <n>Literally, «it is of less labour».</n> easier for a <n>Theophylact notes, that by this word is meant a cable rope, but Caninius alleges out of the Talmuds that it is a proverb, and the word «Camel» signifies the beast itself.</n> camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God.


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And Iesus behelde them, and sayde vnto them, With men this is vnpossible, but with God all things are possible.


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Then answered Peter, and said to him, Beholde, we haue forsaken all, and followed thee: what therefore shall we haue?


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<n>It is not lost, that is neglected for God's sake.</n>And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the <n>The regeneration is understood to mean that day when the elect will begin to live a new life, that is to say, when they will enjoy the heavenly inheritance, both in body and soul.</n> regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.


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And whosoeuer shal forsake houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my Names sake, he shall receiue an hundreth folde more, and shall inherite euerlasting life.


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<n>To have begun well, and not to continue unto the end, is not only unprofitable, but also hurts very much.</n>But many [that are] first shall be last; and the last [shall be] first.


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For the kingdom of heaven is like unto a man [that is] an <n>God is bound to no man, and therefore he calls whoever and whenever he desires. This only every man ought to take heed of, and upon this bestow his whole endeavour, that he go forward and come to the mark without stopping at all or staggering, and to not curiously examine the doings of other men, or the judgments of God.</n> householder, which went out early in the morning to hire labourers into his vineyard.


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And when he had <n>Literally, «fell in time»: it is a kind of speech taken from poetry.</n> agreed with the labourers for a penny a day, he sent them into his vineyard.


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And sayd vnto them, Goe ye also into my vineyard, and whatsoeuer is right, I will giue you: and they went their way.


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And about the <n>The last hour: for the day was twelve hours long, and the first hour began at sunrise.</n> eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle?


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They sayd vnto him, Because no man hath hired vs. He sayd to them, Goe ye also into my vineyard, and whatsoeuer is right, that shall ye receiue.


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And when euen was come, the master of the vineyard sayd vnto his steward, Call the labourers, and giue them their hire, beginning at the last, till thou come to the first.


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Nowe when the first came, they supposed that they should receiue more, but they likewise receiued euery man a penie.


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Saying, These last haue wrought but one houre, and thou hast made them equall vnto vs, which haue borne the burden &amp; heate of the day.


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And hee answered one of them, saying, Friend, I doe thee no wrong: didst thou not agree with me for a penie?


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Is it not lawful for me to do what I will with mine own? Is thine eye <n>Naught, that is to say, do you envy at my goodness towards them? For by an «evil eye» the Hebrews mean «envy», because such dispositions appear chiefly in the eyes, as above in (Mat_6:23). It is set in opposition to the word «single», and it is taken there for corrupt: for whereas he said before in verse 22, «If thine eye be single», he adds in verse 23, «but if thine eye by wicked», or «corrupt», the word being the same in that place as it is here. (Mat_6:22-23)</n> evil, because I am good?


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<n>Christ goes to the cross necessarily, and yet willingly.</n>And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,


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<n>They that should be persecuting him the least, are the greatest persecutors of Christ.</n>Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death,


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<n>The shame of the cross is the sure way to the glory of everlasting life.</n>And shall deliver him to the Gentiles to mock, and to scourge, and to crucify [him]: and the third day he shall rise again.


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<n>The manner of the heavenly kingdom is quite contrary to the earthly kingdom.</n>Then came to him the mother of Zebedee's children with her sons, worshipping [him], and desiring a certain thing of him.


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And he said vnto her, What wouldest thou? She said to him, Graunt that these my two sonnes may sit, the one at thy right hand, and the other at thy left hand in thy kingdome.


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But Jesus answered and said, Ye know not what ye ask. Are ye able to <n>«Taking the cup» is figurative speech for that which is contained in the cup. And again, the Hebrews understand by the word «cup», sometimes the manner of punishment which is rendered to sin, as (Psa_11:6), or the joy that is given to the faithful, as (Psa_23:5), and sometimes a lot or condition, as (Psa_16:5).</n> drink of the cup that I shall drink of, and to be baptized with the <n>This is in reference to afflictions, as David commonly uses.</n> baptism that I am baptized with? They say unto him, We are able.


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And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is <n>The almightiness of Christ's divinity is not shut out by this, but it shows the debasing of himself by taking man's nature upon him.</n> not mine to give, but [it shall be given to them] for whom it is prepared of my Father.


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But Jesus called them [unto him], and said, Ye know that the princes of the Gentiles exercise <n>Somewhat sharply and roughly.</n> dominion over them, and they that are great exercise authority upon them.


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Euen as the Sonne of man came not to be serued, but to serue, and to giue his life for the ransome of many.


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<n>Christ by healing these blind men with only one touch, shows that he is the only light of the world.</n>And as they departed from Jericho, a great multitude followed him.


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And beholde, two blinde men, sitting by the way side, when they heard that Iesus passed by, cryed, saying, O Lorde, the Sonne of Dauid, haue mercie on vs.


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And the multitude rebuked them, because they should holde their peace: but they cried the more, saying, O Lord, the Sonne of Dauid, haue mercie on vs.


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And Jesus stood still, and <n>Himself, not by the means of other men.</n> called them, and said, What will ye that I shall do unto you?


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And Iesus mooued with compassion, touched their eyes, &amp; immediatly their eyes receiued sight, and they followed him.


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And <n>Christ by his humility, triumphing over the pride of this world, ascends to true glory by the shame of the cross.</n> when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples,


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Saying to them, Goe into the towne that is ouer against you, and anon yee shall finde an asse bounde, and a colt with her: loose them, and bring them vnto me.


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And if any [man] say ought unto you, ye shall say, The Lord hath need of them; and straightway <n>He that will say anything to you will let them go, that is, the ass and the colt.</n> he will send them.


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Tell ye the <n>The city of Sion. This is a Hebrew idiom, common in the Lamentations of Jeremiah.</n> daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass.


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And brought the ass, and the colt, and put on them their <n>Their uppermost garment.</n> clothes, and they set [him] <n>Upon their garments, not upon the ass and the colt.</n> thereon.


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And a great multitude spred their garments in the way: and other cut downe branches from the trees, and strawed them in the way.


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And the multitudes that went before, and that followed, cried, saying, <n>This was an ancient kind of cry, which they voiced in the feast of Tabernacles, when they carried boughs according as God commanded; (Lev_23:40). And the word is corruptly made of two, for we should say, «Hoshiang-na», which is as much as to say, «Save I pray thee».</n> Hosanna to the Son of David: <n>Well is it to him that comes in the Name of the Lord, that is to say, whom the Lord has given us for our King.</n> Blessed [is] he that cometh in the name of the Lord; Hosanna in the highest.


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And when he was come into Jerusalem, <n>That is, all the men of Jerusalem were moved.</n> all the city was moved, saying, Who is this?


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And Iesus went into the Temple of God, and cast out all them that solde and bought in the Temple, and ouerthrew the tables of the money chagers, &amp; the seates of them that sold doues,


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And said to them, it is written, My house shall be called the house of prayer: but ye haue made it a denne of theeues.


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<n>Those that should be masters of godliness are the ones that envy most the glory of Christ: but in vain.</n>And when the chief priests and scribes saw the wonderful things that he did, and the children crying in the temple, and saying, Hosanna to the Son of David; they were sore displeased,


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And said unto him, Hearest thou what these say? And Jesus saith unto them, Yea; have ye never read, Out of the mouth of babes and sucklings thou hast <n>You have made most perfect. We read in David, «Thou hast established» or «grounded», and if the matter is considered well, the evangelist says here the same thing, for that which is most perfect is stable and sure.</n> perfected praise?


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<n>Christ does in this way forsake the wicked, for he has a consideration and regard for his Church.</n>And he left them, and went out of the city into Bethany; and he lodged there.


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<n>Hypocrites will at length have their masks discovered, and any false faces taken away.</n>Now in the morning as he returned into the city, he hungered.


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And seeing a figge tree in the way, he came to it, and found nothing thereon, but leaues onely, and said to it, Neuer fruite grow on thee henceforwards; anon the figge tree withered.


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<n>How great the force of faith is.</n>Jesus answered and said unto them, Verily I say unto you, If ye have faith, and <n>The Greek word signifies a fixing or wavering of mind, so that we cannot tell which way to take.</n> doubt not, ye shall not only do this [which is done] to the fig tree, but also if ye shall say unto this mountain, Be thou removed, and be thou cast into the sea; it shall be done.


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<n>Against those who neglect the doctrine and bind the calling and vocation to an ordinary succession, going about by that false pretext, to stop Christ's mouth.</n>And when he was come into the temple, the chief priests and the elders of the people came unto him as he was teaching, and said, By what <n>Or by what power.</n> authority doest thou these things? and who gave thee this authority?


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And Jesus answered and said unto them, I also will ask you <n>One thing, that is to say, I will ask you one thing first before I answer your questions.</n> one thing, which if ye tell me, I in like wise will tell you by what authority I do these things.


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The <n>The preaching of John is called by the figure «baptism» because he preached the baptism of repentance, etc.; (Mar_1:4; Act_19:3).</n> baptism of John, whence was it? from <n>From God, and so it is plainly seen how these are set one against another.</n> heaven, or of men? And they <n>Beat their heads about it, and mused, or laid their heads together.</n> reasoned with themselves, saying, If we shall say, From heaven; he will say unto us, Why did ye not then believe him?


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Then they answered Iesus, and said, We can not tell; he said vnto them, Neither tell I you by what authoritie I doe these things.


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But what thinke ye? A certaine man had two sonnes, and came to the elder, and saide, Sonne, goe and worke to day in my vineyarde.


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Whether of them twain did the will of [his] father? They say unto him, The first. Jesus saith unto them, Verily I say unto you, That the publicans and the harlots <n>They hurry to the kingdom of God and you go slowly, so that you should at least have followed their example. Mark then that this word, «go into», is improperly taken in this place because none of them followed Christ.</n> go into the kingdom of God before you.


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For John came unto you in the <n>Living uprightly, being of good and honest behaviour; For the Hebrews use this word «way» for life and manners.</n> way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen [it], repented not afterward, that ye might believe him.


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<n>Those men are often the cruellest enemies of the Church, to whose faithfulness it is committed: But the vocation of God is neither tied to time, place, nor person.</n>Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a <n>Made the place strong: for a tower is the strongest place of a wall.</n> tower, and let it out to husbandmen, and went into a far country:


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And when the time of the fruite drewe neere, hee sent his seruants to the husbandmen to receiue the fruites thereof.


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But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us <n>Literally, «let us hold it fast».</n> seize on his inheritance.


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They say unto him, He will <n>A kind of proverb, showing what punishment the wicked are worthy of.</n> miserably destroy those wicked men, and will let out [his] vineyard unto other husbandmen, which shall render him the fruits in their seasons.


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Jesus saith unto them, Did ye never read in the scriptures, The stone which the <n>Master builders, who are chief builders of the house, that is of the Church.</n> builders rejected, the same is <n>Began to be.</n> become the <n>The chiefest stone in the corner is called the head of the corner: which bears up the couplings or joints of the whole building.</n> head of the corner: <n>That matter (in that the stone which was cast away is made the head) is the Lord's doing which we behold and greatly marvel at.</n> this is the Lord's doing, and it is marvellous in our eyes?


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Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the <n>They bring forth the fruits of the kingdom of God, who bring forth the fruit of the Spirit, and not of the flesh, (Gal_5:16-26).</n> fruits thereof.


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And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will <n>As chaff used to be scattered with the wind, for he uses a word which properly signifies separating the chaff from the corn with winnowing, and to scatter it abroad.</n> grind him to powder.


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And when the chiefe Priestes and Pharises had heard his parables, they perceiued that hee spake of them.


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<n>The wicked can do nothing but what God wills.</n>But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet.


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And <n>Not all of the whole company of those that are called by the voice of the gospel are the true Church before God: for the most part of them would rather follow the conveniences of this life: and some persecute very cruelly those that call them: but they are the true Church who obey when they are called, such as for the most part are those whom the world despises.</n> Jesus answered and spake unto them again by parables, and said,


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And sent foorth his seruants, to call them that were bidde to the wedding, but they woulde not come.


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Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner: my oxen and [my] fatlings [are] <n>The word used here is commonly used in sacrifices, and is by translation used for other feasts also: For feasts and banquets usually began with sacrifices.</n> killed, and all things [are] ready: come unto the marriage.


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But they made light of it, and went their wayes, one to his farme, and another about his marchandise.


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<n>A dreadful destruction of those that condemn Christ.</n>But when the king heard [thereof], he was wroth: and he sent forth his armies, and destroyed those murderers, and burned up their city.


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Then saith he to his servants, The <n>The marriage feast.</n> wedding is ready, but they which were bidden were not worthy.


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<n>God first calls us when we think nothing of it.</n>Go ye therefore into the highways, and as many as ye shall find, bid to the marriage.


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So those servants went out into the highways, and gathered together all as many as they found, both <n>The general calling offers the gospel to all men: but those who enter in have their life examined.</n> bad and good: and the wedding was furnished with guests.


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<n>In the small number which come at the calling, there are some castaways who do not confirm their faith with newness of life.</n>And when the king came in to see the guests, he saw there a man which had not on a wedding garment:


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And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was <n>Literally, «haltered», that is to say, he held his peace, as though he had a bridle or a halter around his neck.</n> speechless.


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Then said the king to the <n>To those that served the guests.</n> servants, Bind him hand and foot, and take him away, and cast [him] into outer darkness; there shall be weeping and gnashing of teeth.


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<n>Snare him in his words or talk. The Greek word is derived from snares which hunters lay.</n>Then went the Pharisees, and took counsel how they might entangle him in [his] talk.


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And they sent out unto him their disciples with the <n>Those who with Herod made a new religion, composed of both heathen and Jewish religion.</n> Herodians, saying, Master, we know that thou art true, and teachest the way of God <n>Truly and sincerely.</n> in truth, neither carest thou for any [man]: for thou regardest not the <n>You are not moved with any appearance and outward show.</n> person of men.


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<n>The Christians must obey their magistrates, even though they are wicked and extortioners, but only in as much as is in agreement with the commandments of God, and only in as much as his honour is not diminished.</n>Tell us therefore, What thinkest thou? Is it lawful to give <n>The word that is used here signifies a valuing and rating of men's substance, according to the proportion of which they payed tribute in those provinces which were subject to tribute, and it is here taken for the tribute itself.</n> tribute unto Caesar, or not?


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Shew me the tribute money. And they brought unto him a <n>Before (Mat_17:24) there is mention made of a didrachma, and here of a penny, whereas a didrachma is more by the seventh part then a penny: so that there seems to be an inconsistency in these two places: but they may easily be reconciled in this way: The penny was paid to the Romans for tribute, according to the proportion they were rated at, and the drachma was payed by everyone to the Temple, which also the Romans took to themselves when they had subdued India.</n> penny.


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They sayd vnto him, Cesars. Then sayd he vnto them, Giue therefore to Cesar, the things which are Cesars, and giue vnto God, those things which are Gods.


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<n>Christ affirms the resurrection of the flesh, as opposed to the Sadducees.</n>The same day came to him the Sadducees, which say that there is no resurrection, and asked him,


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Saying, Master, Moses said, If a man die, having no <n>Daughters are also included by this word «children», but even though they were part of his family and bore his name, the man who had only daughters was in the same position as the man who had no children at all; this is because daughters were not at this time able to carry on the family name. Therefore, by «children» here, we should understand it to be referring to «sons».</n> children, his brother shall marry his wife, and raise up seed unto his brother.


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Nowe there were with vs seuen brethren, and the first maried a wife, and deceased: and hauing none yssue, left his wife vnto his brother.


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Then Iesus answered, and sayd vnto them, Ye are deceiued, not knowing the Scriptures, nor the power of God.


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For in the resurrection they neither marry, nor are given in marriage, but are as the <n>He does not say that they will be without bodies, for then they would not be men any more; but, they will be as angels, for they will neither marry nor be married.</n> angels of God in heaven.


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And concerning the resurrection of the dead, haue ye not read what is spoken vuto you of God, saying,


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I am the God of Abraham, and the God of Isaac, and the God of Iacob? God is not the God of the dead, but of the liuing.


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<n>The gospel does not abolish the precepts of the law, but rather it confirms them.</n>But when the Pharisees had heard that he had put the Sadducees to silence, they were gathered together.


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Then <n>A scribe, so it says in (Mar_12:28). To understand what a scribe is, {{See Mat_2:4}}</n> one of them, [which was] a lawyer, asked [him a question], tempting him, and saying,


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Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy <n>The Hebrew text in (Deu_6:5) reads, «with thine heart, soul, and strength»; and in (Mar_12:30) and (Luk_10:27) we read, «with soul, heart, strength and thought.»</n> soul, and with all thy mind.


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<n>Christ manifestly proves that he is David's son, according to the flesh, but otherwise David's Lord, and very God.</n>While the Pharisees were gathered together, Jesus asked them,


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Saying, What think ye of Christ? <n>Of whose stock or family: for the Hebrews call a man's posterity «sons».</n> whose son is he? They say unto him, [The Son] of David.


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And none could answere him a worde, neither durst any from that day foorth aske him any moe questions.


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<n>We ought to listen to whatever we are truly taught from the word of God, even by wicked teachers, but in a way so that we abstain from their evil behaviour.</n>Saying, The scribes and the Pharisees <n>Because God appointed the order, the Lord would therefore have his word to be heard even from the mouth of hypocrites and hirelings.</n> sit in Moses' seat:


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<n>Provided always that they deliver the doctrine of Moses which they profess, which thing the metaphor of the seat shows, which they occupied as teachers of Moses' teaching.</n>All therefore whatsoever they bid you observe, [that] observe and do; but do not ye after their works: for they say, and do not.


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<n>For the most part hypocrites most severely exact those things which they themselves chiefly neglect.</n>For they bind heavy burdens and grievous to be borne, and lay [them] on men's shoulders; but they [themselves] will not move them with one of their fingers.


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<n>Hypocrites are ambitious.</n>But all their works they do for to be seen of men: they make broad their <n>It was a thread or ribband of blue silk in the fringe of a corner, the beholding of which made them remember the laws and ordinances of God: and therefore it was called a phylactery, or as you would say, a container. See (Num_15:38; Deu_6:8), a commandment which the Jews abused afterwards, as those do today who hang the gospel of John around their necks, which was condemned many years ago in the Council of Antioch.</n> phylacteries, and enlarge <n>Literally, «Twisted tassels of thread which hung at the outermost hems of their garments.»</n> the borders of their garments,


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And love the uppermost rooms at feasts, and the chief seats in the <n>When assemblies and councils are gathered together.</n> synagogues,


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And greetings in the markets, and to be called of men, Rabbi, <n>This word «Rabbi» signifies one that is above his fellows, and is as good as any of them: and we may see by the repeating of it how proud a title it was. Now they were called Rabbi who, by the laying on of hands, were uttered and declared to the world to be wise men.</n> Rabbi.


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<n>Modesty is a singular ornament of God's minsters.</n>But be not ye <n>Seek not ambitiously after it: for our Lord does not forbid us to give the magistrate and our masters the honour that is due to them; Augustine in a sermon on the words of God from (Mat. 11:1-30).</n> called Rabbi: for <n>He seems to allude to references in (Isa_54:13) and (Jer_31:34).</n> one is your Master, [even] Christ; and all ye are brethren.


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And call no [man] your <n>He attacks a custom of the Jews, for they called the rabbis «our fathers».</n> father upon the earth: for one is your Father, which is in heaven.


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Neither be ye called <n>It seems that the scribes hunted very greatly after such titles, these scribes being the ones whom he called blind guides in (Mat_23:16).</n> masters: for one is your Master, [even] Christ.


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And whosoever <n>He seems to allude to the position of the rabbis, for rabbi signifies one that is in a high position.</n> shall exalt himself shall be abased; and he that shall humble himself shall be exalted.


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<n>Hypocrites cannot endure others to be better than themselves.</n>But woe unto you, scribes and Pharisees, <n>Christ, when he reproves any man sharply, uses this word to show us that there is nothing more detestable than hypocrisy and falsehood in religion.</n> hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in [yourselves], neither suffer ye them that are <n>Who are even at the door.</n> entering to go in.


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<n>It is a common thing among hypocrites to abuse the pretence of zeal when in reality they are exercising covetousness and extortion.</n>Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and <n>Literally, «under a colour of long praying»; and the word «and» signifies a double wickedness in them: the one, that they devoured widows goods: the other that they did it under a pretence of godliness.</n> for a pretence make long prayer: therefore ye shall receive the greater damnation.


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Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and <n>The dry part: now that part of the earth is called dry which the Lord has given to us to live upon.</n> land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.


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Woe unto you, [ye] blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he <n>Is a debtor. In the Syrian language, sins are called «Debts», and it is certain that Christ spoke in Syrian.</n> is a debtor!


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[Ye] fools and blind: for whether is greater, the gold, or the temple that <n>Causes the gold which is dedicated to a holy use to be considered holy.</n> sanctifieth the gold?


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And whosoeuer sweareth by the altar, it is nothing: but whosoeuer sweareth by the offering that is vpon it, offendeth.


