Read Scripture In A Year: March 10

(Lev 17:1) And the Lord spake vnto Moses, saying,

(Lev 17:2) Speake vnto Aaron, and to his sonnes, and to all the children of Israel, and say vnto them, This is the thing which the Lord hath commanded, saying,

(Notes Reference) Speak unto Aaron, and unto his sons, and unto all the children of Israel, and say unto them; This [is] the thing which the LORD hath (a) commanded, saying,

(a) Lest they should practice the idolatry they had learned among the Egyptians.

(Lev 17:3) Whosoeuer he be of the house of Israel that killeth a bullocke, or lambe, or goate in the hoste, or that killeth it out of the hoste,

(Notes Reference) What man soever [there be] of the house of Israel, that (b) killeth an ox, or lamb, or goat, in the camp, or that killeth [it] out of the camp,

(b) To make a sacrifice of offering of it.

(Lev 17:4) And bringeth it not vnto the doore of the Tabernacle of the Congregation to offer an offring vnto the Lord before the Tabernacle of the Lord, blood shalbe imputed vnto that man: he hath shed blood, wherefore that man shall be cut off from among his people.

(Notes Reference) And bringeth it not unto the door of the tabernacle of the congregation, to offer an offering unto the LORD before the tabernacle of the LORD; (c) blood shall be imputed unto that man; he hath shed blood; and that man shall be cut off from among his people:

(Lev 17:5) Therefore the children of Israel shall bring their offrings, which they would offer abroad in the fielde, and present the vnto ye Lord at the doore of the Tabernacle of ye Congregation by ye Priest, and offer them for peace offrings vnto the Lord.

(Notes Reference) To the end that the children of Israel may bring their sacrifices, which they offer in the (d) open field, even that they may bring them unto the LORD, unto the door of the tabernacle of the congregation, unto the priest, and offer them [for] peace offerings unto the LORD.

(d) In that they were moved with foolish devotion to offer it.

(Lev 17:6) Then the Priest shall sprinkle the blood vpon the Altar of the Lord before the doore of the Tabernacle of the Congregation, and burne the fat for a sweete sauour vnto the Lord.

(Lev 17:7) And they shall no more offer their offerings vnto deuils, after whom they haue gone a whoring: this shalbe an ordinance for euer vnto them in their generations.

(Notes Reference) And they shall no more offer their sacrifices unto (e) devils, after whom they have gone a (f) whoring. This shall be a statute for ever unto them throughout their generations.

(e) Meaning, whatever is not the true God, (1Co 10:10; Psa 95:5).

(f) For idolatry is spiritual whoredom, because faith toward God is broken.

(Lev 17:8) Also thou shalt say vnto them, whosoeuer he be of the house of Israel, or of the strangers which soiourne among them, that offreth a burnt offring or sacrifice,

(Lev 17:9) And bringeth it not vnto ye doore of the Tabernacle of the Congregation to offer it vnto the Lord, euen that man shall be cut off from his people.

(Lev 17:10) Likewise whosoeuer he be of the house of Israel, or of the strangers that soiourne among them, that eateth any blood, I will euen set my face against that person that eateth blood, and will cut him off from among his people.

(Notes Reference) And whatsoever man [there be] of the house of Israel, or of the strangers that sojourn among you, that eateth any manner of blood; I will even set (g) my face against that soul that eateth blood, and will cut him off from among his people.

(g) I will declare my wrath by taking vengeance on him as in (Lev 20:3).

(Lev 17:11) For the life of the flesh is in the blood, and I haue giuen it vnto you to offer vpon the altar, to make an atonement for your soules: for this blood shall make an atonement for the soule.

(Lev 17:12) Therefore I saide vnto ye children of Israel, None of you shall eate blood: neither the stranger that soiourneth among you, shall eate blood.

(Lev 17:13) Moreouer whosoeuer he be of the children of Israel, or of the strangers that soiourne among the, which by hunting taketh any beast or foule that may be eaten, he shall powre out the blood thereof, and couer it with dust:

(Notes Reference) And whatsoever man [there be] of the children of Israel, or of the strangers that sojourn among you, which hunteth and catcheth any beast or fowl that may be (h) eaten; he shall even pour out the blood thereof, and cover it with dust.

(h) Which the law permits to be eaten, because it is clean.

(Lev 17:14) For ye life of all flesh is his blood, it is ioyned with his life: therefore I sayd vnto the children of Israel, Ye shall eate the blood of no flesh: for the life of al flesh is the blood thereof: whosoeuer eateth it, shalbe cut off.

(Lev 17:15) And euery person that eateth it which dyeth alone, or that which is torne with beastes, whether it be one of the same countrey or a stranger, he shall both wash his clothes, and wash himselfe in water, and be vncleane vnto the euen: after he shalbe cleane.

(Lev 17:16) But if he wash them not, nor wash his flesh, then he shall beare his iniquitie.

(Lev 18:1) And the Lord spake vnto Moses, saying,

(Lev 18:2) Speake vnto the children of Israel, and say vnto them, I am the Lord your God.

(Lev 18:3) After ye doings of the land of Egypt, wherin ye dwelt, shall ye not doe: and after the maner of the land of Canaan, whither I will bring you, shall ye not do, neither walke in their ordinances,

(Notes Reference) After the (a) doings of the land of Egypt, wherein ye dwelt, shall ye not do: and after the doings of the land of Canaan, whither I bring you, shall ye not do: neither shall ye walk in their ordinances.

(a) You shall preserve yourselves from these abominations following, which the Egyptians and Canaanites use.

(Lev 18:4) But do after my iudgements, and keepe mine ordinances, to walke therein: I am the Lord your God.

(Lev 18:5) Ye shall keepe therefore my statutes, and my iudgements, which if a man doe, he shall then liue in them: I am the Lord.

(Notes Reference) Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: (b) I [am] the LORD.

(b) And therefore you ought to serve me alone, as my people.

(Lev 18:6) None shall come neere to any of ye kinred of his flesh to vncouer her shame: I am the Lord.

(Notes Reference) None of you shall approach to any that is near of kin to him, to (c) uncover [their] nakedness: I [am] the LORD.

(Lev 18:7) Thou shalt not vncouer the shame of thy father, nor the shame of thy mother: for she is thy mother, thou shalt not discouer her shame.

(Lev 18:8) The shame of thy fathers wife shalt thou not discouer: for it is thy fathers shame.

(Notes Reference) The nakedness of thy father's (d) wife shalt thou not uncover: it [is] thy father's nakedness.

(d) Which is your stepmother.

(Lev 18:9) Thou shalt not discouer the shame of thy sister the daughter of thy father, or the daughter of thy mother, whether shee bee borne at home, or borne without: thou shalt not discouer their shame.

(Notes Reference) The nakedness of thy (e) sister, the daughter of thy father, or daughter of thy mother, [whether she be] born at home, or born abroad, [even] their nakedness thou shalt not uncover.

(e) Either by father or mother, born in marriage or otherwise.

(Lev 18:10) The shame of thy sonnes daughter, or of thy daughters daughter, thou shalt not, I say, vncouer their shame: for it is thy shame.

(Notes Reference) The nakedness of thy son's daughter, or of thy daughter's daughter, [even] their nakedness thou shalt not uncover: for theirs [is] thine own (f) nakedness.

(f) They are her children whose shame you have uncovered.

(Lev 18:11) The shame of thy fathers wiues daughter, begotten of thy father (for she is thy sister) thou shalt not, I say, discouer her shame.

(Lev 18:12) Thou shalt not vncouer the shame of thy fathers sister: for she is thy fathers kinswoman.

(Lev 18:13) Thou shalt not discouer the shame of thy mothers sister: for she is thy mothers kinsewoman.

(Lev 18:14) Thou shalt not vncouer the shame of thy fathers brother: that is, thou shalt not goe in to his wife, for she is thine aunte.

(Notes Reference) Thou shalt not uncover the nakedness of thy (g) father's brother, thou shalt not approach to his wife: she [is] thine aunt.

(g) Which your uncle discovers.

(Lev 18:15) Thou shalt not discouer the shame of thy daughter in lawe: for she is thy sonnes wife: therefore shalt thou not vncouer her shame.

(Lev 18:16) Thou shalt not discouer the shame of thy brothers wife. for it is thy brothers shame.

(Notes Reference) Thou shalt not uncover the nakedness of thy (h) brother's wife: it [is] thy brother's nakedness.

(h) Because the idolaters, among whom God's people had dwelt and would dwell, were given to these horrible incests, God charges his own to beware of them.

(Lev 18:17) Thou shalt not discouer the shame of the wife and of her daughter, neither shalt thou take her sonnes daughter, nor her daughters daughter, to vncouer her shame: for they are thy kinsfolkes, and it were wickednesse.

(Lev 18:18) Also thou shalt not take a wife with her sister, during her life, to vexe her, in vncouering her shame vpon her.

(Notes Reference) Neither shalt thou take a wife to her sister, to (i) vex [her], to uncover her nakedness, beside the other in her life [time].

(i) By seeing your affection more bent to her sister than to her.

(Lev 18:19) Thou shalt not also go vnto a woman to vncouer her shame, as long as she is put apart for her disease.

(Notes Reference) Also thou shalt not approach unto a woman to uncover her nakedness, as long as she is put (k) apart for her uncleanness.

(k) Or while she has her period.

(Lev 18:20) Moreouer, thou shalt not giue thy selfe to thy neighbours wife by carnall copulation, to be defiled with her.

(Lev 18:21) Also thou shalt not giue thy children to offer them vnto Molech, neither shalt thou defile the name of thy God: for I am the Lord.

(Notes Reference) And thou shalt not let any of thy seed pass through [the fire] to (l) Molech, neither shalt thou profane the name of thy God: I [am] the LORD.

(l) Which was an idol of the Ammonites, to whom they burned and sacrificed their children, (2Ki 23:10). This seemed to be the chief and principal of all idols: and as the Jews write, was of a great stature, and hollow within, having seven places or chambers within him: one was to receive meal that was offered: another turtle doves: the third, a sheep: the fourth, a ram: the fifth a calf: the sixth an ox: the seventh a child. This idols face was like a calf: his hands were ever stretched out to receive gifts: his priests were called Chemarims, (2Ki 23:5; Hos 10:5; Zep 1:4).

(Lev 18:22) Thou shalt not lie with ye male as one lieth with a woman: for it is abomination.

(Lev 18:23) Thou shalt not also lie with any beast to bee defiled therewith, neither shall any woman stand before a beast, to lie downe thereto: for it is abomination.

(Lev 18:24) Yee shall not defile your selues in any of these things: for in al these the nations are defiled, which I will cast out before you:

(Lev 18:25) And the land is defiled: therefore I wil visit the wickednesse thereof vpon it, and the lande shall vomit out her inhabitants.

(Notes Reference) And the land is defiled: therefore I do (m) visit the iniquity thereof upon it, and the land itself (n) vomiteth out her inhabitants.

(m) I will punish the land where such incestuous marriages and pollutions are tolerated.

(n) He compares the wicked to evil humours and overeating, which corrupt the stomach, and oppress nature, and therefore must be cast out by vomit.

(Lev 18:26) Ye shall keepe therefore mine ordinances, and my iudgements, and commit none of these abominations, aswell hee that is of the same countrey, as the straunger that soiourneth among you.

(Lev 18:27) (For all these abominations haue the men of the land done, which were before you, and the land is defiled:

(Lev 18:28) And shall not the lande spue you out if ye defile it, as it spued out the people that were before you?)

(Notes Reference) That the land spue not you out also, when ye defile it, as it (o) spued out the nations that [were] before you.

(o) Both for their wicked marriages, unnatural copulations, idolatry or spiritual whoredom with Molech and such like abominations.

(Lev 18:29) For whosoeuer shall commit any of these abominations, the persons that doe so, shall bee cut off from among their people.

(Notes Reference) For whosoever shall commit any of these abominations, even the souls that commit [them] shall (p) be cut off from among their people.

(p) Either by the civil sword or by some plague that God will send upon such.

(Lev 18:30) Therefore shall yee keepe mine ordinances that ye do not any of the abominable customes, which haue bene done before you, and that yee defile not your selues therein: for I am the Lord your God.

Passage 2: Psalms 119:41-80

(Psa 119:41) VAV. And let thy louing kindnesse come vnto me, O Lord, and thy saluation according to thy promise.

(Notes Reference) VAU. Let thy (a) mercies come also unto me, O LORD, [even] thy salvation, according to thy word.

(a) He shows that God's mercy and love is the first reason for our salvation.

(Psa 119:42) So shall I make answere vnto my blasphemers: for I trust in thy woorde.

(Notes Reference) So shall I (b) have wherewith to answer him that reproacheth me: for I trust in thy word.

(b) By trusting in God's word he assures himself to be able to confute the slanders of his adversaries.

(Psa 119:43) And take not the woorde of trueth vtterly out of my mouth: for I waite for thy iudgements.

(Psa 119:44) So shall I alway keepe thy Lawe for euer and euer.

(Psa 119:45) And I will walke at libertie: for I seeke thy precepts.

(Notes Reference) And I will (c) walk at liberty: for I seek thy precepts.

(c) They who simply walk after God's word have no nets to entangle them, while they who do contrary are ever in nets and snares.

(Psa 119:46) I will speake also of thy testimonies before Kings, and will not be ashamed.

(Notes Reference) I will speak of thy testimonies also before (d) kings, and will not be ashamed.

(d) He shows that the children of God should not permit their fathers glory to be obscured by the vain pomp of princes.

(Psa 119:47) And my delite shalbe in thy commandements, which I haue loued.

(Psa 119:48) Mine handes also will I lift vp vnto thy commandements, which I haue loued, and I will meditate in thy statutes.

(Psa 119:49) ZAIN. Remember the promise made to thy seruant, wherein thou hast caused me to trust.

(Notes Reference) ZAIN. Remember (a) the word unto thy servant, upon which thou hast caused me to hope.

(a) Though he feels God's hand still lies on him, yet he rests on his promise, and comforts himself in it.

(Psa 119:50) It is my comfort in my trouble: for thy promise hath quickened me.

(Psa 119:51) The proude haue had me exceedingly in derision: yet haue I not declined from thy Lawe.

(Notes Reference) The (b) proud have had me greatly in derision: [yet] have I not declined from thy law.

(b) Meaning the wicked who contemn God's word, and tread his religion under foot.

(Psa 119:52) I remembred thy iudgements of olde, O Lord, and haue bene comforted.

(Notes Reference) I remembered thy (c) judgments of old, O LORD; and have comforted myself.

(Psa 119:53) Feare is come vpon mee for the wicked, that forsake thy Lawe.

(Notes Reference) (d) Horror hath taken hold upon me because of the wicked that forsake thy law.

(d) That is, a vehement zeal to your glory and indignation against the wicked.

(Psa 119:54) Thy statutes haue beene my songes in the house of my pilgrimage.

(Notes Reference) Thy statutes have been my songs in the house of my (e) pilgrimage.

(e) In the course of this life and sorrowful exit.

(Psa 119:55) I haue remembred thy Name, O Lord, in the night, and haue kept thy Lawe.

(Notes Reference) I have remembered thy name, O LORD, in the (f) night, and have kept thy law.

(f) Even when others sleep.

(Psa 119:56) This I had because I kept thy precepts.

(Notes Reference) (g) This I had, because I kept thy precepts.

(g) That is, all these benefits.

(Psa 119:57) CHETH. O Lord, that art my portion, I haue determined to keepe thy wordes.

(Notes Reference) CHETH. [Thou art] my (a) portion, O LORD: I have said that I would keep thy words.

(a) I am persuaded that to keep your law is a heritage and great gain for me.

(Psa 119:58) I made my supplication in thy presence with my whole heart: be mercifull vnto me according to thy promise.

(Psa 119:59) I haue considered my waies, and turned my feete into thy testimonies.

(Notes Reference) I thought on my (b) ways, and turned my feet unto thy testimonies.

(b) He shows that no one can embrace the word of God, unless he considers his own imperfections and ways.

(Psa 119:60) I made haste and delaied not to keepe thy commandements.

(Psa 119:61) The bandes of the wicked haue robbed me: but I haue not forgotten thy Lawe.

(Notes Reference) The bands of the wicked have (c) robbed me: [but] I have not forgotten thy law.

(Psa 119:62) At midnight will I rise to giue thanks vnto thee, because of thy righteous iudgements.

(Psa 119:63) I am companion of all them that feare thee, and keepe thy precepts.

(Notes Reference) I [am] a (d) companion of all [them] that fear thee, and of them that keep thy precepts.

(d) Not only in mutual consent, but also with aid and help.

(Psa 119:64) The earth, O Lord, is full of thy mercie: teache me thy statutes.

(Notes Reference) The earth, O LORD, is full of thy mercy: (e) teach me thy statutes.

(e) For the knowledge of God's word is a singular token of his favour.

(Psa 119:65) TETH. O Lord, thou hast delt graciously with thy seruant according vnto thy woorde.

(Notes Reference) TETH. Thou hast dealt (a) well with thy servant, O LORD, according unto thy word.

(a) Having proved by experience that God was true in his promise, he desires that he would increase in him knowledge and judgment.

(Psa 119:66) Teach me good iudgement and knowledge: for I haue beleeued thy commandements.

(Psa 119:67) Before I was afflicted, I went astray: but nowe I keepe thy woorde.

(Notes Reference) Before I was (b) afflicted I went astray: but now have I kept thy word.

(b) So Jeremiah says, that before the Lord touched him, he was like a calf untamed so that the use of God's rod is to call us home to God.

(Psa 119:68) Thou art good and gracious: teach me thy statutes.

(Psa 119:69) The proud haue imagined a lie against me: but I wil keepe thy precepts with my whole heart.

(Psa 119:70) Their heart is fatte as grease: but my delite is in thy Lawe.

(Notes Reference) (c) Their heart is as fat as grease; [but] I delight in thy law.

(Psa 119:71) It is good for me that I haue beene afflicted, that I may learne thy statutes.

(Notes Reference) [It is] (d) good for me that I have been afflicted; that I might learn thy statutes.

(d) He confesses that before he was chastened he was rebellious as man by nature is.

(Psa 119:72) The Lawe of thy mouth is better vnto me, then thousands of golde and siluer.

(Psa 119:73) IOD. Thine hands haue made me and fashioned me: giue mee vnderstanding therefore, that I may learne thy commandements.

(Notes Reference) JOD. Thy hands have (a) made me and fashioned me: give me understanding, that I may learn thy commandments.

(a) Because God does not leave his work that he has begun, he desires a new grace: that is, that he would continue his mercies.

(Psa 119:74) So they that feare thee, seeing mee shall reioyce, because I haue trusted in thy worde.

(Notes Reference) They that (b) fear thee will be glad when they see me; because I have hoped in thy word.

(b) When God shows his grace toward any, he testifies to others that he does not fail them who trust in him.

(Psa 119:75) I knowe, O Lord, that thy iudgements are right, and that thou hast afflicted me iustly.

(Psa 119:76) I pray thee that thy mercie may comfort me according to thy promise vnto thy seruant.

(Psa 119:77) Let thy tender mercies come vnto me, that I may liue: for thy Lawe is my delite.

(Notes Reference) Let thy tender mercies come unto me, that I may (c) live: for thy law [is] my delight.

(Psa 119:78) Let the proude be ashamed: for they haue dealt wickedly and falsely with me: but I meditate in thy precepts.

(Psa 119:79) Let such as feare thee turne vnto me, and they that knowe thy testimonies.

(Notes Reference) Let those that fear thee (d) turn unto me, and those that have (e) known thy testimonies.

(d) That is, be comforted by my example.

(e) He shows that there can be no true fear of God without the knowledge of his word.

(Psa 119:80) Let mine heart bee vpright in thy statutes, that I be not ashamed.

Passage 3: Luke 1

(Luk 1:1) Forasmuch as many haue taken in hand to set foorth the storie of those things, whereof we are fully persuaded,

(Notes Reference) Forasmuch as (1) many have (a) taken in hand to set forth in order a declaration of those things which are most surely believed among us,

(1) Luke commends the witnesses that saw this present account.

(a) Many took it in hand, but did not perform: Luke wrote his gospel before Matthew and Mark.

(Luk 1:2) As they haue deliuered them vnto vs, which from the beginning saw them their selues, and were ministers of ye word,

(Notes Reference) (b) Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word;

(b) Luke was not any eye witness, and therefore it was not he to whom the Lord appeared when Cleopas saw him: and he was taught not only by Paul, but by others of the apostles also.

(Luk 1:3) It seemed good also to me (most noble Theophilus) assoone as I had searched out perfectly all things from the beginning, to write vnto thee thereof from point to point,

(Notes Reference) It seemed good to me also, having had perfect understanding of all things (c) from the very first, to write unto thee in order, (d) most excellent Theophilus,

(d) It is "most mighty", and therefore Theophilus was a very honourable man, and in a place of great dignity.

(Luk 1:4) That thou mightest acknowledge the certaintie of those things, whereof thou hast bene instructed.

(Notes Reference) That thou mightest (e) know the certainty of those things, wherein thou hast been instructed.

(e) Have fuller knowledge of those things which you know only partially.

(Luk 1:5) In the time of Herod King of Iudea, there was a certaine Priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabet.

(Notes Reference) There (2) was (f) in the days of (g) Herod, the king of Judaea, a certain priest named Zacharias, of the (h) course of Abia: and his wife [was] of the daughters of Aaron, and her name [was] Elisabeth.

(2) John, who was another Elias and appointed to be the herald of Christ, coming from the family of Aaron, and of two famous and blameless parents, has shown in his conception (which was against the course of nature) a double miracle, to the end that men should be more readily prepared for the hearing of his preaching, according to the forewarning of the prophets.

(f) This is a Hebrew idiom which shows us how short and frail a thing the power of princes is.

(g) Herod the great.

(h) For the posterity of Aaron was divided into courses.

(Luk 1:6) Both were iust before God, and walked in all the commandements and ordinances of the Lord, without reproofe.

(Notes Reference) And they were both (i) righteous before God, (k) walking in all the (l) commandments and ordinances of the Lord (m) blameless.

(i) The true mark of righteousness is demonstrated when one is liked and accepted in the judgment of God.

(k) Lived, as the Hebrews say, for our life is as a way in which we must walk until we come to the mark.

(l) In all the moral and ceremonial law.

(m) Whom no man could justly reprove: now so it is that the fruits of justification are set forth here, and not the cause, which is faith only, and nothing else.

(Luk 1:7) And they had no childe, because that Elisabet was barren: and both were well stricken in age.

(Luk 1:8) And it came to passe, as he executed the Priestes office before God, as his course came in order,

(Luk 1:9) According to the custome of the Priests office, his lot was to burne incense, when he went into the Temple of the Lord.

(Notes Reference) According to the custom of the priest's office, his lot was to burn incense when he went into the (n) temple of the Lord.

(n) The temple was one, and the court another, for Zacharias went out of the court (or outward room) where all the people were (and therefore they are said to be without) and into the temple.

(Luk 1:10) And the whole multitude of the people were without in prayer, while the incense was burning.

(Luk 1:11) Then appeared vnto him an Angel of the Lord standing at the right side of the altar of incense.

(Luk 1:12) And when Zacharias sawe him, he was troubled, and feare fell vpon him.

(Luk 1:13) But the Angel saide vnto him, Feare not, Zacharias: for thy prayer is heard, and thy wise Elisabet shall beare thee a sonne, and thou shalt call his name Iohn.

(Luk 1:14) And thou shalt haue ioy and gladnes, and many shall reioyce at his birth.

(Luk 1:15) For he shalbe great in the sight of the Lord, and shall neither drinke wine, nor strong drinke: and he shalbe filled with the holy Ghost, euen from his mothers wombe.

(Notes Reference) For he shall be great in the (o) sight of the Lord, and shall drink neither wine nor (p) strong drink; and he shall be filled with the Holy Ghost, even from his mother's womb.

(o) So the Hebrews say when a rare kind of excellency is signified: so it is said of Nimrod in (Gen 10:9), "He was a mighty hunter before the LORD".

(p) Any drink that might make someone drunk.

(Luk 1:16) And many of the children of Israel shall he turne to their Lord God.

(Notes Reference) And many of the children of Israel shall he (q) turn to the Lord their God.

(q) Shall be a means to bring many to repentance, and they will turn themselves to the Lord, from whom they fell.

(Luk 1:17) For he shall goe before him in the spirite and power of Elias, to turne the hearts of the fathers to the children, and the disobedient to the wisedome of the iust men, to make ready a people prepared for the Lord.

(Notes Reference) And he shall go (r) before him (s) in the spirit and power of Elias, to turn the (t) hearts of the fathers to the children, and the disobedient to the (u) wisdom of the just; to make ready a people prepared for the Lord.

(r) As they used to go before kings, and when you see them, you know the king is not far off.

(s) This is spoken by the figure of speech metonymy, taking the spirit for the gift of the spirit; as you would say, the cause of that which comes from the cause.

(t) By the figure of speech synecdoche he shows that he will take away all types of enmities which used to breed great troubles and turmoils among men.

(u) Wisdom and goodness are two of the main causes which make men revere and honour their fathers.

(Luk 1:18) Then Zacharias said vnto ye Angel, Whereby shall I knowe this? for I am an olde man, and my wife is of a great age.

(Luk 1:19) And the Angell answered, and sayde vnto him, I am Gabriel that stand in the presence of God, and am sent to speake vnto thee, and to shew thee these good tidings.

(Notes Reference) And the angel answering said unto him, I am Gabriel, (x) that stand in the presence of God; and am sent to speak unto thee, and to shew thee these glad tidings.

(x) That appears, for so the Hebrews use this saying "to stand" to mean that they are ready to do his commandment.

(Luk 1:20) And beholde, thou shalt be domme, and not be able to speake, vntill the day that these things be done, because thou beleeuedst not my words, which shalbe fulfilled in their season.

(Luk 1:21) Now the people waited for Zacharias, and marueiled that he taried so long in the Temple.

(Luk 1:22) And when hee came out, hee coulde not speake vnto them: then they perceiued that hee had seene a vision in the Temple: For he made signes vnto them, and remained domme.

(Luk 1:23) And it came to passe, when the daies of his office were fulfilled, that he departed to his owne house.

(Luk 1:24) And after those daies, his wife Elisabet conceiued, and hid her selfe fiue moneths, saying,

(Luk 1:25) Thus hath the Lord dealt with me, in the daies wherein he looked on me, to take from me my rebuke among men.

(Luk 1:26) And in the sixth moneth, the Angell Gabriel was sent from God vnto a citie of Galile, named Nazareth,

(Notes Reference) (3) And in the sixth month the angel Gabriel was sent from God unto a city of Galilee, named Nazareth,

(3) The angel, serving the Lord who would be born, is sent to the virgin Mary, in whom the son of the most high promised to David is conceived by the power of the Holy Spirit.

(Luk 1:27) To a virgin affianced to a man whose name was Ioseph, of the house of Dauid, and the virgins name was Marie.

(Notes Reference) To a virgin espoused to a man whose name was Joseph, of the (y) house of David; and the virgin's name [was] Mary.

(y) The same can be said of Mary, otherwise Christ would not have been of the stock of David, nor his son.

(Luk 1:28) And the Angel went in vnto her, and said, Haile thou that art freely beloued: the Lord is with thee: blessed art thou among women.

(Notes Reference) And the angel came in unto her, and said, Hail, [thou that art] (z) highly favoured, the Lord [is] with thee: (a) blessed [art] thou among women.

(z) It might be literally rendered, "full of favour and grace", and he shows immediately after, laying out plainly unto us, what that favour is in that he says, "The Lord is with thee".

(a) Of God.

(Luk 1:29) And when she saw him, she was troubled at his saying, and thought what maner of salutation that should be.

(Notes Reference) And when she saw [him], she was (b) troubled at his saying, and cast in her mind what manner of salutation this should be.

(b) Moved at the strangeness of the matter.

(Luk 1:30) Then the Angel saide vnto her, Feare not, Marie: for thou hast found fauour with God.

(Notes Reference) And the angel said unto her, Fear not, Mary: for thou hast (c) found favour with God.

(Luk 1:31) For loe, thou shalt conceiue in thy wobe, and beare a sonne, and shalt call his name Iesus.

(Luk 1:32) He shall be great, and shall be called the Sonne of the most High, and the Lord God shall giue vnto him the throne of his father Dauid.

(Notes Reference) He shall be great, and shall be (d) called the Son of the Highest: and the Lord God shall give unto him the throne of his father David:

(d) He will be declared to be so, for he was the Son of God from everlasting, but was made manifest in the flesh in his time.

(Luk 1:33) And hee shall reigne ouer the house of Iacob for euer, and of his kingdome shall bee none ende.

(Luk 1:34) Then sayde Marie vnto the Angel, How shall this be, seeing I knowe not man?

(Notes Reference) Then said Mary unto the angel, (e) How shall this be, seeing (f) I know not a man?

(e) The greatness of the matter causes the virgin to ask this question, not that she distrusted by any means at all, for she asks only of the manner of the conceiving, so that it is plain she believed all the rest.

(f) So speak the Hebrews, signifying by this modest kind of speech the company of man and wife together, and this is the meaning of it: how will this be, for as I will be Christ's mother I am very sure I will not know any man: for the godly virgin had learned by the prophets that the Messiah would be born of a virgin.

(Luk 1:35) And the Angel answered, and said vnto her, The holy Ghost shall come vpon thee, and the power of the most High shall ouershadowe thee: therefore also that holy thing which shall bee borne of thee, shall be called the Sonne of God.

(Notes Reference) And the angel answered and said unto her, The Holy Ghost (g) shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that (h) holy thing which shall be born of thee shall be (i) called the Son of God.

(g) That is, the Holy Spirit will cause thee to conceive by his mighty power.

(h) That thing which is pure and void of all spot of uncleanliness: for he that was to take away sin must of necessity be void of sin.

(i) Declared and shown to the world to be the Son of God.

(Luk 1:36) And behold, thy cousin Elisabet, she hath also conceiued a sonne in her olde age: and this is her sixt moneth, which was called barren.

(Notes Reference) And, behold, thy (k) cousin Elisabeth, she hath also conceived a son in her old age: and this is the (l) sixth month with her, who was called barren.

(k) Though Elisabeth was of the tribe of Levi, yet it was possible for her to be Mary's cousin: for whereas it was forbidden by the Law for maidens to be married to men of other tribes, there was an exception among the Levites, who could take for themselves wives out of any tribe: for the Levites had no portion allotted to them when the land was divided among the people.

(l) This is now the sixth month from the time when she conceived.

(Luk 1:37) For with God shall nothing be vnpossible.

(Luk 1:38) Then Marie said, Behold the seruant of the Lord: be it vnto me according to thy woorde. So the Angel departed from her.

(Luk 1:39) And Marie arose in those daies, and went into ye hil countrey with hast to a citie of Iuda,

(Notes Reference) (4) And Mary arose in those days, and went into the (m) hill country with haste, into a (n) city of Juda;

(4) Elisabeth being many months pregnant with John, and Mary being pregnant with Christ, do rejoice for each other by the inspiration of the Holy Spirit.

(m) Which is on the south side of Jerusalem.

(n) That is to say, Hebron: which was in times past called Kirjatharba: which was one of the towns that were given to the Levites in the tribe of Judah, and is said to be in the mountains of Judah; (Jos 14:15; Jos 21:11).

(Luk 1:40) And entred into the house of Zacharias, and saluted Elisabet.

(Luk 1:41) And it came to passe, as Elisabet heard the salutation of Marie, the babe sprang in her bellie, and Elisabet was filled with the holy Ghost.

(Notes Reference) And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe (o) leaped in her womb; and Elisabeth was filled with the Holy Ghost:

(o) This was no ordinary or usual type of moving.

(Luk 1:42) And she cried with a loud voice, and saide, Blessed art thou among women, because the fruit of thy wombe is blessed.

(Notes Reference) And she spake out with a loud voice, and said, Blessed [art] thou among women, and (p) blessed [is] the fruit of thy womb.

(p) Christ is blessed with respect to his humanity.

(Luk 1:43) And whence commeth this to mee, that the mother of my Lord should come to me?

(Luk 1:44) For loe, assoone as the voice of thy salutation sounded in mine eares, the babe sprang in my bellie for ioye,

(Luk 1:45) And blessed is shee that beleeued: for those things shall be perfourmed, which were tolde her from the Lord.

(Luk 1:46) Then Marie sayde, My soule magnifieth the Lord,

(Notes Reference) (5) And Mary said, My soul doth magnify the Lord,

(5) Christ, the redeemer of the afflicted and revenger of the proud, promised long ago to the fathers, is now finally exhibited indeed.

(Luk 1:47) And my spirite reioyceth in God my Sauiour.

(Luk 1:48) For hee hath looked on the poore degree of his seruaunt: for beholde, from henceforth shall all ages call me blessed,

(Notes Reference) For he hath (q) regarded the (r) low estate of his handmaiden: for, behold, from henceforth all generations shall call me blessed.

(q) Has freely and graciously loved.

(r) Literally, "My baseness", that is, my base estate: so that the virgin did not boast of her deserts, but the grace of God.

(Luk 1:49) Because hee that is mightie, hath done for me great things, and holy is his Name.

(Luk 1:50) And his mercie is from generation to generation on them that feare him.

(Notes Reference) And his mercy [is] on them (s) that fear him from generation to generation.

(s) To those that live godly and religiously, as the Hebrews say.

(Luk 1:51) Hee hath shewed strength with his arme: hee hath scattered the proude in the imagination of their hearts.

(Notes Reference) He hath shewed strength with his (t) arm; he hath (u) scattered the proud in the (x) imagination of their hearts.

(t) Here many more words than necessary are used, which the Hebrews use very much: and "arm" here is taken for strength.

(u) Even as the wind does to the chaff.

(x) He has scattered them, and the imagination of their hearts; or, by and through the imagination of their own hearts; so that their wicked counsel turned to their own destruction.

(Luk 1:52) Hee hath put downe the mighty from their seates, and exalted them of lowe degree.

(Notes Reference) He hath (y) put down the mighty from [their] seats, and exalted them of (z) low degree.

(y) The mighty and rich men.

(z) Those of no account, who are vile in men's eyes, who are indeed the poor in spirit, that is, those who claim nothing of themselves in the sight of God.

(Luk 1:53) Hee hath filled the hungrie with good things, and sent away the rich emptie.

(Notes Reference) He hath filled the (a) hungry with good things; and the rich he hath sent empty away.

(a) Those that are brought to extreme poverty.

(Luk 1:54) Hee hath vpholden Israel his seruaunt to be mindefull of his mercie

(Notes Reference) (b) He hath holpen his servant Israel, in remembrance of [his] mercy;

(b) He has helped Israel up with his arm, who had been completely cast down.

(Luk 1:55) (As hee hath spoken to our fathers, to wit, to Abraham, and his seede) for euer.

(Notes Reference) As he (c) spake to our fathers, to Abraham, and to his seed for ever.

(Luk 1:56) And Marie abode with her about three moneths: after, shee returned to her owne house.

(Luk 1:57) Nowe Elisabets time was fulfilled, that shee should be deliuered, and shee brought foorth a sonne.

(Notes Reference) (6) Now Elisabeth's full time came that she should be delivered; and she brought forth a son.

(6) John's birth is accompanied by new miracles.

(Luk 1:58) And her neighbours, and cousins heard tell howe the Lord had shewed his great mercie vpon her, and they reioyced with her.

(Luk 1:59) And it was so that on the eight day they came to circumcise the babe, and called him Zacharias after the name of his father.

(Luk 1:60) But his mother answered, and saide, Not so, but he shalbe called Iohn.

(Luk 1:61) And they saide vnto her, There is none of thy kindred, that is named with this name.

(Luk 1:62) Then they made signes to his father, howe he would haue him called.

(Luk 1:63) So hee asked for writing tables, and wrote, saying, His name is Iohn, and they marueiled all.

(Luk 1:64) And his mouth was opened immediately, and his tongue, and he spake and praised God.

(Luk 1:65) Then feare came on all them that dwelt neere vnto them, and all these woordes were noised abroade throughout all the hill countrey of Iudea.

(Notes Reference) And fear came on all that dwelt round about them: and all (d) these sayings were noised abroad throughout all the hill country of Judaea.

(d) All this which was said and done.

(Luk 1:66) And al they that heard them, laid them vp in their hearts, saying, What maner childe shall this be! and the hand of the Lord was with him.

(Notes Reference) And all they that heard [them] (e) laid [them] up in their hearts, saying, What manner of child shall this be! And the (f) hand of the Lord was with him.

(e) Thought upon them diligently and earnestly, and as it were, printed them in their hearts.

(f) That is, the present favour of God, and a singular type of virtue appeared in him.

(Luk 1:67) Then his father Zacharias was filled with the holy Ghost, and prophesied, saying,

(Notes Reference) (7) And his father Zacharias was filled with the Holy Ghost, and prophesied, saying,

(7) John, having just been born, by the authority of the Holy Spirit is appointed to his office.

(Luk 1:68) Blessed be the Lord God of Israel, because he hath visited and redeemed his people,

(Notes Reference) Blessed [be] the Lord God of Israel; for he hath (g) visited and (h) redeemed his people,

(g) That he has shown himself mindful of his people, to the extent that he came down from heaven himself to visit us in person, and to redeem us.

(h) Has paid the ransom, that is to say, the price of our redemption.

(Luk 1:69) And hath raised vp the horne of saluation vnto vs, in the house of his seruant Dauid,

(Notes Reference) And hath raised up an (i) horn of salvation for us in the house of his servant David;

(i) This word "horn", in the Hebrew language, signifies strength, and it is a metaphor taken from beasts that fight with their horns: And by raising up the might of Israel is meant that the kingdom of Israel was defended, and the enemies of it laid on the ground, even then when the strength of Israel seemed to be utterly gone.

(Luk 1:70) As he spake by ye mouth of his holy Prophets, which were since the world began, saying,

(Luk 1:71) That he would sende vs deliuerance from our enemies, and from the hands of all that hate vs,

(Luk 1:72) That he might shewe mercie towards our fathers, and remember his holy couenant,

(Notes Reference) To perform the mercy [promised] to our fathers, and (k) to remember his holy covenant;

(k) Declare indeed that he was mindful.

(Luk 1:73) And the othe which he sware to our father Abraham.

(Luk 1:74) Which was, that he would graunt vnto vs, that we being deliuered out of the handes of our enemies, should serue him without feare,

(Luk 1:75) All the daies of our life, in holinesse and righteousnesse before him.

(Notes Reference) In holiness and righteousness (l) before him, all the days of our life.

(l) To God's good liking.

(Luk 1:76) And thou, babe, shalt be called the Prophet of the most High: for thou shalt goe before the face of the Lord, to prepare his waies,

(Notes Reference) And thou, (m) child, shalt be called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways;

(m) Though you be at this present time ever so little.

(Luk 1:77) And to giue knowledge of saluation vnto his people, by the remission of their sinnes,

(Notes Reference) To (n) give knowledge of salvation unto his people by the (o) remission of their sins,

(n) Open the way.

(o) Forgiveness of sins is the means by which God saves us; (Rom 4:7).

(Luk 1:78) Through ye tender mercy of our God, wherby the day spring from an hie hath visited vs,

(Notes Reference) Through the tender mercy of our God; whereby the (p) dayspring from on high hath visited us,

(p) Or "bud", or "branch"; he alludes to (Jer 23:5) (Zec 3:8; Zec 6:12); and he is called a bud from on high, that is, sent from God unto us, and not as other buds which bud out of the earth.

(Luk 1:79) To giue light to them that sit in darknes, and in the shadow of death, and to guide our feete into the way of peace.

(Notes Reference) To give light to them that sit in darkness and [in] the shadow of death, to guide our feet into the (q) way of peace.

(q) Into the way which leads us to true happiness.

(Luk 1:80) And the childe grewe, and waxed strong in spirit, and was in the wildernesse, til the day came that he should shewe him selfe vnto Israel.