Read Scripture In A Year: June 11

Passage 1: Judges 9

(Jdg 9:1) Then Abimelech the sonne of Ierubbaal went to Shechem vnto his mothers brethren, and communed with them, and with all the familie, and house of his mothers father, saying,

(Notes Reference) And Abimelech the son of Jerubbaal went to Shechem unto his (a) mother's brethren, and communed with them, and with all the family of the house of his mother's father, saying,

(a) To practice with his kinsfolk for attaining the kingdom.

(Jdg 9:2) Say, I pray you, in the audience of all the men of Shechem, Whether is better for you, that all the sonnes of Ierubbaal, which are seuentie persons, reigne ouer you, either that one reigne ouer you? Remember also, that I am your bone, and your flesh.

(Notes Reference) Speak, I pray you, in the ears of all the men of Shechem, Whether [is] better for you, either that all the sons of Jerubbaal, [which are] threescore and ten persons, reign over you, or that one reign over you? remember also that I [am] your (b) bone and your flesh.

(b) Of your kindred by my mother's side.

(Jdg 9:3) Then his mothers brethren spake of him in the audience of all the men of Shechem, all these wordes: and their hearts were moued to follow Abimelech: for sayd they, He is our brother.

(Jdg 9:4) And they gaue him seuentie pieces of siluer out of the house of Baal-berith, wherewith Abimelech hired vayne and light fellowes which followed him.

(Jdg 9:5) And he went vnto his fathers house at Ophrah, and slew his brethren, the sonnes of Ierubbaal, about seuentie persons vpon one stone: yet Iotham the yongest sonne of Ierubbaal was left: for he hid himselfe.

(Notes Reference) And he went unto his father's house at Ophrah, and (c) slew his brethren the sons of Jerubbaal, [being] threescore and ten persons, upon one stone: notwithstanding yet Jotham the youngest son of Jerubbaal was left; for he hid himself.

(Jdg 9:6) And all the men of Shechem gathered together with all the house of Millo, and came and made Abimelech King in the playne, where the stone was erected in Shechem.

(Notes Reference) And all the men of Shechem gathered together, and all the house of (d) Millo, and went, and made Abimelech king, by the plain of the pillar that [was] in Shechem.

(d) Which was as the town house, or common hall, which he calls the tower of Shechem in (Jdg 9:49).

(Jdg 9:7) And when they told it to Iotham, he went and stoode in the top of mount Gerizim, and lift vp his voyce, and cryed, and sayd vnto them, Hearken vnto mee, you men of Shechem, that God may hearken vnto you.

(Jdg 9:8) The trees went foorth to anoynt a King ouer them, and sayde vnto the oliue tree, Reigne thou ouer vs.

(Notes Reference) (e) The trees went forth [on a time] to anoint a king over them; and they said unto the olive tree, Reign thou over us.

(e) By this parable he declares that those that are not ambitious, are most worthy of honour and that the ambitious abuse their honour both to their own destruction and others.

(Jdg 9:9) But the oliue tree said vnto them, Should I leaue my fatnes, wherewith by me they honour God and man, and go to aduance me aboue ye trees?

(Jdg 9:10) Then the trees sayde to the fig tree, Come thou, and be King ouer vs.

(Jdg 9:11) But the fig tree answered them, Should I forsake my sweetenesse, and my good fruite, and goe to aduance me aboue the trees?

(Jdg 9:12) Then sayd the trees vnto the Vine, Come thou, and be king ouer vs.

(Jdg 9:13) But the Vine sayde vnto them, Should I leaue my wine, whereby I cheare God and man, and goe to aduance me aboue the trees?

(Jdg 9:14) Then said all the trees vnto the bramble, Come thou, and reigne ouer vs.

(Jdg 9:15) And the bramble said vnto the trees, If ye will in deede anoynt me King ouer you, come, and put your trust vnder my shadowe: and if not, the fire shall come out of the bramble, and consume the Cedars of Lebanon.

(Notes Reference) And the bramble said unto the trees, If in truth ye anoint me king over you, [then] come [and] put your trust in my shadow: and if not, let (f) fire come out of the bramble, and devour the cedars of Lebanon.

(f) Abimelech will destroy the nobles of Shechem.

(Jdg 9:16) Now therefore, if ye doe truely and vncorruptly to make Abimelech King, and if ye haue delt well with Ierubbaal and with his house, and haue done vnto him according to the deseruing of his handes,

(Jdg 9:17) (For my father fought for you, and aduentured his life, and deliuered you out of the handes of Midian.

(Jdg 9:18) And yee are risen vp against my fathers house this day, and haue slayne his children, about seuentie persons vpon one stone, and haue made Abimelech the sonne of his mayde seruant, King ouer the men of Shechem, because hee is your brother)

(Jdg 9:19) If ye then haue delt truely and purely with Ierubbaal, and with his house this day, then reioyce with you.

(Notes Reference) If ye then have dealt truly and sincerely with Jerubbaal and with his house this day, [then] (g) rejoice ye in Abimelech, and let him also rejoice in you:

(g) That he is your king, and you his subjects.

(Jdg 9:20) But if not, let a fire come out from Abimelech, and consume the men of Shechem and the house of Millo: also let a fire come foorth from the men of Shechem, and from the house of Millo, and consume Abimelech.

(Jdg 9:21) And Iotham ran away, and fled, and went to Beer, and dwelt there for feare of Abimelech his brother.

(Jdg 9:22) So Abimelech reigned three yeere ouer Israel.

(Jdg 9:23) But God sent an euil spirit betweene Abimelech, and the men of Shechem: and the men of Shechem brake their promise to Abimelech,

(Notes Reference) Then God (h) sent an evil spirit between Abimelech and the men of Shechem; and the men of Shechem dealt treacherously with Abimelech:

(h) Because the people consented with the king in shedding innocent blood, therefore God destroys both one and the other.

(Jdg 9:24) That the crueltie toward the seuentie sonnes of Ierubbaal and their blood might come and be laide vpon Abimelech their brother, which had slayne them, and vpon the men of Shechem, which had ayded him to kill his brethren.

(Jdg 9:25) So the men of Shechem set men in wayte for him in the toppes of the mountaines: who robbed all that passed that way by them: and it was tolde Abimelech.

(Jdg 9:26) Then Gaal the sonne of Ebed came with his brethren, and they went to Shechem: and the men of Shechem put their confidence in him.

(Jdg 9:27) Therefore they went out into the field, and gathered in their grapes and troade them, and made merie, and went into the house of their gods, and did eate and drinke, and cursed Abimelech.

(Notes Reference) And they (i) went out into the fields, and gathered their vineyards, and trode [the grapes], and made merry, and went into the house of their god, and did eat and drink, and cursed Abimelech.

(i) Before they were afraid of Abimelech's power, and did not dare go out of the city.

(Jdg 9:28) Then Gaal the sonne of Ebed sayde, Who is Abimelech? and who is Shechem, that wee should serue him? Is he not the sonne of Ierubbaal? and Zebul is his officer? Serue rather the men of Hamor the father of Shechem: for why should we serue him?

(Jdg 9:29) Now would God this people were vnder mine hand: then would I put away Abimelech. And he said to Abimelech, Increase thine army, and come out.

(Notes Reference) And would to God this people were under my hand! then would I remove Abimelech. And he said to (k) Abimelech, Increase thine army, and come out.

(k) Braggingly, as though he had been present, or to his captain Zebul.

(Jdg 9:30) And when Zebul the ruler of the citie heard the wordes of Gaal the sonne of Ebed, his wrath was kindled.

(Jdg 9:31) Therefore he sent messengers vnto Abimelech priuily, saying, Beholde, Gaal the sonne of Ebed and his brethren be come to Shechem, and beholde, they fortifie the citie against thee.

(Jdg 9:32) Now therefore arise by night, thou and the people that is with thee, and lye in wayte in the fielde.

(Jdg 9:33) And rise early in the morning as soone as the sunne is vp, and assault the citie: and when he and the people that is with him, shall come out against thee, doe to him what thou canst.

(Jdg 9:34) So Abimelech rose vp, and all the people that were with him by night: and they lay in wayte against Shechem in foure bandes.

(Jdg 9:35) Then Gaal the sonne of Ebed went out and stood in the entring of the gate of the citie: and Abimelech rose vp, and the folke that were with him, from lying in waite.

(Jdg 9:36) And when Gaal sawe the people, he said to Zebul, Beholde, there come people downe from the tops of the mountaines: and Zebul said vnto him, The shadowe of the mountaines seeme men vnto thee.

(Notes Reference) And when Gaal saw the people, he said to Zebul, Behold, there come people down from the top of the mountains. And Zebul said unto him, Thou seest the (l) shadow of the mountains as [if they were] men.

(l) You are afraid of a shadow.

(Jdg 9:37) And Gaal spake againe, and said, See, there come folke downe by the middle of the land, and another bande commeth by the way of the plaine of Meonenim.

(Jdg 9:38) Then sayd Zebul vnto him, Where is now thy mouth, that said, Who is Abimelech, that we should serue him? Is not this the people that thou hast despised? Go out now, I pray thee, and fight with them.

(Jdg 9:39) And Gaal went out before the men of Shechem, and fought with Abimelech.

(Notes Reference) And Gaal (m) went out before the men of Shechem, and fought with Abimelech.

(m) As their captain.

(Jdg 9:40) But Abimelech pursued him, and he fledde before him, and many were ouerthrowen and wounded, euen vnto the entring of the gate.

(Jdg 9:41) And Abimelech dwelt at Arumah: and Zebul thrust out Gaal and his brethren that they should not dwell in Shechem.

(Jdg 9:42) And on the morowe, the people went out into the fielde: which was tolde Abimelech.

(Jdg 9:43) And he tooke the people, and deuided them into three bandes, and layde wayte in the fieldes, and looked, and beholde, the people were come out of the citie, and he rose vp against them, and smote them.

(Notes Reference) And he took the (n) people, and divided them into three companies, and laid wait in the field, and looked, and, behold, the people [were] come forth out of the city; and he rose up against them, and smote them.

(n) Which were in his company.

(Jdg 9:44) And Abimelech, and the bandes that were with him, russhed forwarde, and stoode in the entring of the gate of the citie: and the two other bandes ran vpon all the people that were in the fielde and slewe them.

(Jdg 9:45) And when Abimelech had fought against the citie all that day, he tooke the citie, and slewe the people that was therein, and destroyed the citie and sowed salt in it.

(Notes Reference) And Abimelech fought against the city all that day; and he took the city, and slew the people that [was] therein, and beat down the city, and sowed it with (o) salt.

(o) That it should be unfruitful and never serve to any use.

(Jdg 9:46) And when all the men of the towre of Shechem heard it, they entred into an holde of the house of the god Berith.

(Notes Reference) And when all the men of the tower of Shechem heard [that], they entered into an hold of the house of the god (p) Berith.

(p) That is, of Baniberith, as (Jdg 8:33).

(Jdg 9:47) And it was tolde Abimelech, that all the men of the towre of Shechem were gathered together.

(Jdg 9:48) And Abimelech gate him vp to mounte Zalmon, hee and all the people that were with him: and Abimelech tooke axes with him, and cut downe boughes of trees, and tooke them, and bare them on his shoulder, and sayde vnto the folke that were with him, What ye haue seene me doe, make haste, and doe like me.

(Jdg 9:49) Then all the people also cut downe euery man his bough, and followed Abimelech, and put them to the holde, and set the holde on fire with them: so all the men of the towre of Shechem dyed also, about a thousand men and women.

(Notes Reference) And all the people likewise cut down every man his bough, and followed Abimelech, and put [them] to the hold, and set the hold on fire upon them; so that all the men of the tower of Shechem (q) died also, about a thousand men and women.

(q) Meaning, that all were destroyed as well as those in the tower.

(Jdg 9:50) Then went Abimelech to Tebez, and besieged Tebez, and tooke it.

(Jdg 9:51) But there was a strong towre within the citie, and thither fledde all the men and women, and all the chiefe of the citie, and shut it to them, and went vp to the toppe of the towre.

(Jdg 9:52) And Abimelech came vnto the towre and fought against it, and went hard vnto the doore of the towre to set it on fire.

(Jdg 9:53) But a certaine woman cast a piece of a milstone vpon Abimelechs head, and brake his braine pan.

(Jdg 9:54) Then Abimelech called hastily his page that bare his harneis, and sayde vnto him, Drawe thy sworde and slay me, that men say not of me, A woman slewe him. And his page thrust him thorowe, and he dyed.

(Notes Reference) Then he called hastily unto the young man his armourbearer, and said unto him, Draw thy sword, and slay me, that men say not of me, A woman slew him. And his young man (r) thrust him through, and he died.

(r) Thus God by such miserable death takes vengeance on tyrants even in this life.

(Jdg 9:55) And when the men of Israel sawe that Abimelech was dead, they departed euery man vnto his owne place.

(Jdg 9:56) Thus God rendred the wickednes of Abimelech, which he did vnto his father, in slaying his seuentie brethren.

(Jdg 9:57) Also all the wickednes of the men of Shechem did God bring vpon their heads. So vpon them came the curse of Iotham the sonne of Ierubbaal.

(Notes Reference) And all the evil of the men of Shechem did God render upon their heads: and upon them came the (f) curse of Jotham the son of Jerubbaal.

(f) For making a tyrant their king.

Passage 2: Isaiah 35

(Isa 35:1) The desert and the wildernes shall reioyce: and the waste ground shalbe glad and florish as the rose.

(Notes Reference) The (a) wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose.

(a) He prophecies of the full restoration of the Church both of the Jews and Gentiles under Christ, which will be fully accomplished at the last day: although as yet it is compared to a desert and wilderness.

(Isa 35:2) It shall florish abundantly and shall greatly reioyce also and ioye: the glory of Lebanon shalbe giuen vnto it: the beautie of Carmel, and of Sharon, they shall see the glory of the Lord, and the excellencie of our God.

(Notes Reference) It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given to it, the excellence of (b) Carmel and Sharon, they shall (c) see the glory of the LORD, [and] the excellence of our God.

(b) The Church which was before compared to a barren wilderness will by Christ be made most plenteous and beautiful.

(Isa 35:3) Strengthen the weake handes, and comfort the feeble knees.

(Notes Reference) (d) Strengthen ye the weak hands, and confirm the feeble knees.

(d) He wills all to encourage one another, and especially the ministers to exhort and strengthen the weak, that they may patiently abide the coming of God, which is at hand.

(Isa 35:4) Say vnto them that are fearefull, Bee you strong, feare not: beholde, your God commeth with vengeance: euen God with a recompense, he will come and saue you.

(Notes Reference) Say to them [that are] of a fearful heart, Be strong, fear not: behold, your God will come [with] (e) vengeance, [even] God [with] a recompence; he will come and save you.

(e) To destroy your enemies.

(Isa 35:5) Then shall the eyes of the blinde be lightened, and the eares of the deafe be opened.

(Notes Reference) Then the eyes of the (f) blind shall be opened, and the ears of the deaf shall be unstopped.

(f) When the knowledge of Christ is revealed.

(Isa 35:6) Then shall ye lame man leape as an hart, and the dumme mans tongue shall sing: for in the wildernes shall waters breake out, and riuers in ye desert.

(Notes Reference) Then shall the lame [man] leap as an hart, and the tongue of the dumb shall sing: for in the (g) wilderness shall waters break out, and streams in the desert.

(g) They who were barren and destitute of the graces of God, will have them given by Christ.

(Isa 35:7) And the dry ground shalbe as a poole, and the thirstie (as springs of water in the habitation of dragons: where they lay) shall be a place for reedes and rushes.

(Isa 35:8) And there shalbe a path and a way, and the way shalbe called holy: the polluted shall not passe by it: for he shalbe with them, and walke in the way, and the fooles shall not erre.

(Notes Reference) And an highway shall be there, and a way, and it shall be called The way of (h) holiness; the unclean shall not pass over it; but it (i) [shall be] for those: the wayfaring men, though fools, shall not err [in it].

(h) It will be for the saints of God and not for the wicked.

(i) God will lead and guide them, alluding to the bringing forth of Egypt.

(Isa 35:9) There shall be no lyon, nor noysome beastes shall ascend by it, neither shall they be found there, that the redeemed may walke.

(Notes Reference) No lion shall be there, nor [any] (k) ravenous beast shall go up on it, it shall not be found there; but the redeemed shall walk [there]:

(k) As he threatens the wicked with destruction by this, (Isa 30:6).

(Isa 35:10) Therefore the redeemed of the Lord shall returne and come to Zion with prayse: and euerlasting ioy shall bee vpon their heads: they shall obteine ioye and gladnesse, and sorow and mourning shall flee away.

(Notes Reference) And the (l) ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

(l) Whom the Lord will deliver from the captivity of Babylon.

Passage 3: 1 Peter 1

(1Pe 1:1) Peter an Apostle of Iesvs Christ, to the strangers that dwell here and there throughout Pontus, Galatia, Cappadocia, Asia and Bithynia,

(1Pe 1:2) Elect according to the foreknowledge of God ye Father vnto sanctification of ye Spirit, through obedience and sprinkeling of the blood of Iesus Christ: Grace and peace bee multiplied vnto you.

(Notes Reference) (1) Elect according to the (a) foreknowledge of God the Father, through (b) sanctification of the Spirit, unto obedience and sprinkling of the blood of Jesus Christ: Grace unto you, and peace, be multiplied.

(1) Peter purposing to speak of the duties of a Christian life, reasons first of the principles and beginnings of all Christian actions, rising far higher than nature, and carrying us also far above the same. For he shows that we who are otherwise by nature sinners, were through the free mercy of God the Father first chosen from everlasting: then according to that everlasting decree. We were by a certain second creation made his sons in Christ his only begotten, by whose Spirit we are inwardly changed and by whose blood we are also reconciled. To the end, that as Christ himself rose again from the dead, we also might be received into that same heavenly and everlasting glory.

(a) Or, according to the purpose of God, who never alters nor changes the same.

(b) That being set apart from the rest of this wicked world, through the working of the Holy Spirit, they should be consecrated to God; (Eph 1:5)

(1Pe 1:3) Blessed bee God, euen the Father of our Lord Iesus Christ, which according to his aboundant mercie hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead,

(Notes Reference) Blessed [be] the God and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again unto a (c) lively hope by the resurrection of Jesus Christ from the dead,

(1Pe 1:4) To an inheritance immortall and vndefiled, and that withereth not, reserued in heauen for vs,

(1Pe 1:5) Which are kept by the power of God through faith vnto saluation, which is prepared to be shewed in the last time.

(Notes Reference) (2) Who are kept by the power of God through faith unto salvation ready to be revealed in the (d) last time.

(2) Now he shows by what way we come to that glory, that is, through all types of afflictions. Wherein nonetheless faith maketh us so secure, that we are not overcome with sorrow. But through the beholding of God himself (who otherwise is invisible) with the eyes of faith, we are made unspeakably joyful. Because all such things, as they are but for a time, so are they not applied unto us to destroy us, but as it were by fire to purge us, and to make us perfect that at length we may obtain salvation.

(d) This is that time which Daniel calls the time of the end, when the great restoring of all things shall be, which all creation looks for; (Rom 8:19)

(1Pe 1:6) Wherein yee reioyce, though nowe for a season (if neede require) yee are in heauinesse, through manifolde tentations,

(1Pe 1:7) That the triall of your faith, being much more precious then golde that perisheth (though it be tried with fire) might bee founde vnto your praise, and honour and glorie at the appearing of Iesus Christ:

(Notes Reference) That the trial of your faith, being much more precious than of gold that perisheth, though it be tried with fire, might be found unto praise and honour and glory at the (e) appearing of Jesus Christ:

(e) He speaks of the second coming of Christ.

(1Pe 1:8) Whome yee haue not seene, and yet loue him, in whome nowe, though yee see him not, yet doe you beleeue, and reioyce with ioy vnspeakeable and glorious,

(1Pe 1:9) Receiuing the ende of your faith, euen the saluation of your soules.

(1Pe 1:10) Of the which saluation ye Prophets haue inquired and searched, which prophecied of the grace that should come vnto you,

(Notes Reference) (3) Of which salvation the prophets have enquired and searched diligently, who prophesied of the grace [that should come] unto you:

(3) He makes a difference between true faith, that is to say, that faith which only has an eye to the doctrine of the prophets and apostles, and false faith. Afterward he makes two degrees of one and the same faith, according to the manner of the various revelations, when as in deed it is but one only faith. Thirdly, he says that the preaching of the apostles is the fulfilling of the preaching of the prophets, although the latter end of it be as yet looked for by the very angels.

(1Pe 1:11) Searching when or what time the Spirite which testified before of Christ which was in them, shoulde declare the sufferings that should come vnto Christ, and the glorie that shoulde follow.

(1Pe 1:12) Vnto whome it was reueiled, that not vnto themselues, but vnto vs they shoulde minister the things, which are nowe shewed vnto you by them which haue preached vnto you the Gospell by the holy Ghost sent downe from heauen, the which things the Angels desire to beholde.

(Notes Reference) Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost (f) sent down from heaven; which things the angels desire to look into.

(f) He alludes to the prophecy of Joel, which was exhibited upon the day of Pentecost, in the Apostles, as it were in the first fruits of the Holy Spirit, which this same prophecy Peter declares; (Act 2:6)

(1Pe 1:13) Wherefore, girde vp the Ioynes of your minde: bee sober, and trust perfectly on that grace that is brought vnto you, in the reuelation of Iesus Christ,

(Notes Reference) (4) Wherefore (g) gird up the loins of your mind, be sober, and (5) hope (h) to the end for the grace (6) that is to be brought unto you (7) at the revelation of Jesus Christ;

(4) He goes from faith to hope, which is indeed a companion that cannot be separated from faith. He uses an argument taken by comparison: We should not be wearied in looking for so excellent a thing, which the very angels wait for with great desire.

(g) This is a borrowed speech, taken from common use among them: for since they wore long garments, they could not travel unless they girded up themselves: and hence it is that Christ said, Let your loins be girded up. (5) He sets forth very briefly, what manner of hope ours ought to be, that is, continual, until we enjoy the thing we hope for: then, what we have to hope for, that is, grace (that is, free salvation) revealed to us in the gospel, and not that, that men do rather and fondly promise to themselves.

(h) Soundly and sincerely. (6) An argument to stir up our minds, seeing that God does not wait until we seek him, but causes so great a benefit to be brought even unto us. (7) He sets out the end of faith, lest any man should promise himself, either sooner or latter, that full salvation, that is, the latter coming of Christ. In addition warns that that which we are now, is not yet revealed.

(1Pe 1:14) As obedient children, not fashioning your selues vnto the former lustes of your ignorance:

(Notes Reference) (8) As obedient children, not fashioning yourselves according to the former lusts in your ignorance:

(8) He passes from faith and hope, to the fruits of them both, which are understood in the name of obedience. It consists in two things, in renouncing our lusts, and living godly: which lusts have their beginning in that blindness in which all men are born: but holiness proceeds that the father and the children may be of one disposition.

(1Pe 1:15) But as hee which hath called you, is holie, so be yee holie in all maner of conuersation;

(1Pe 1:16) Because it is written, Be yee holie, for I am holie.

(Notes Reference) (9) Because it is written, Be ye holy; for I am holy.

(9) He shows that sanctification does necessarily follow adoption.

(1Pe 1:17) And if ye call him Father, which without respect of person iudgeth according to euery mans woorke, passe the time of your dwelling here in feare,

(Notes Reference) (10) And if ye (i) call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning [here] in fear:

(10) As before he distinguished true faith and hope from false, so does he now obedience, setting the quick and sharp sight of God, against an outward mask, and earnest reverence against vain severity.

(i) If you will be called the sons of that father.

(1Pe 1:18) Knowing that yee were not redeemed with corruptible things, as siluer and golde, from your vaine conuersation, receiued by the traditions of the fathers,

(Notes Reference)

(11) Forasmuch as ye know that ye were not redeemed with corruptible things, [as] silver and gold, from your vain conversation [received] by tradition from your fathers;

(11) An exhortation, in which he sets forth the excellency and greatness of the benefit of God the Father in sanctifying us by the death of his own Son. And he partly sets the purifyings of the law against the thing itself, that is, against the blood of Christ, and partly also men's traditions, which he condemns as utterly vain and superstitious, be they never so old and ancient.

(1Pe 1:19) But with the precious blood of Christ, as of a Lambe vndefiled, and without spot.

(1Pe 1:20) Which was ordeined before the foundation of the world, but was declared in the last times for your sakes,

(Notes Reference) (12) Who verily was foreordained before the (k) foundation of the world, but was manifest in these last times for you,

(12) The taking away of an objection: what was done to the world, before Christ was sent into the world? was there no holiness before, and was there no Church? The apostle answers, that Christ was ordained and appointed to redeem and deliver mankind, before mankind was: much less was there any Church without him before his coming in the flesh: yet we are happiest about the rest, to whom Christ was exhibited indeed, in this that he having suffered and overcome death for us, does now most effectually work in us by the power of his Spirit, to create in us faith, hope, and charity.

(k) From everlasting.

(1Pe 1:21) Which by his meanes doe beleeue in God that raised him from the dead, and gaue him glorie, that your faith and hope might bee in God,

(1Pe 1:22) Hauing purified your soules in obeying the trueth through the spirite, to loue brotherly without faining, loue one another with a pure heart feruently,

(Notes Reference) (13) Seeing ye have purified your souls in obeying the truth through the Spirit unto unfeigned love of the brethren, [see that ye] love one another with a pure heart fervently:

(13) He commends the practice of obedience, that is, charity: earnestly repeating again, that he speaks not of any common charity, and such as proceeds from that our corrupt nature, but of that whose beginning is the Spirit of God, which purifies our souls through the word laid hold on by faith, and engenders also in us a spiritual and everlasting life, as God himself is most pure and truly living.

(1Pe 1:23) Being borne anewe, not of mortall seede, but of immortall, by the woorde of God, who liueth and endureth for euer.

(1Pe 1:24) For all flesh is as grasse, and all the glorie of man is as the flower of grasse. The grasse withereth, and the flower falleth away.

(Notes Reference) (14) For all (l) flesh [is] as grass, and all the glory of man as the flower of grass. The grass withereth, and the flower thereof falleth away:

(14) A reason why we need this heavenly birth, that is, because men, though their glory may not be great, are by nature void of all true and sound goodness.

(l) The word, "flesh", shows the weakness of our nature, which is chiefly to be considered in the flesh itself.

(1Pe 1:25) But the worde of the Lord endureth for euer: and this is the woorde which is preached among you.

(Notes Reference) (15) But the word of the Lord endureth for ever. And this is the word which by the gospel is preached unto you.

(15) Again lest any man should seek that spiritual force and virtue in feigned imaginations, the apostle calls us back to the word of God: teaching us furthermore, that there is no other word of the Lord to be looked for than this that is preached, in which we must trust alone.