Read Scripture In A Year: March 24

(Num 5:1) And the Lord spake vnto Moses, saying,

(Num 5:2) Commaund the children of Israel that they put out of the hoste euery leper, and euery one that hath an issue, and whosoeuer is defiled by the dead.

(Num 5:3) Both male and female shall ye put out: out of the hoste shall yee put them, that they defile not their tentes among whome I dwell.

(Notes Reference) Both male and female shall ye put out, without the camp shall ye put them; that they defile not their camps, in the (a) midst whereof I dwell.

(a) There were three types of tents: of the Lord, of the Levites, and of the Israelites.

(Num 5:4) And the children of Israel did so, and put them out of the host, euen as the Lord had commanded Moses, so did the children of Israel.

(Num 5:5) And the Lord spake vnto Moses, saying,

(Num 5:6) Speake vnto the children of Israel, When a man or woman shall commit any sinne that men commit, and transgresse against the Lord, when that person shall trespasse,

(Notes Reference) Speak unto the children of Israel, When a man or woman shall commit any sin (b) that men commit, to do a trespass against the LORD, and that person be guilty;

(b) Commit any fault willingly.

(Num 5:7) Then they shall confesse their sinne which they haue done, and shall restore the domage thereof with his principall, and put the fift part of it more thereto, and shall giue it vnto him, against whom he hath trespassed.

(Num 5:8) But if the man haue no kinseman, to whom he shoulde restore the domage, the domage shall be restored to the Lord for the Priests vse besides the ramme of the atonement, whereby hee shall make atonement for him.

(Notes Reference) But if the (c) man have no kinsman to recompense the trespass unto, let the trespass be recompensed unto the LORD, [even] to the priest; beside the ram of the atonement, whereby an atonement shall be made for him.

(Num 5:9) And euery offring of all the holy thinges of the children of Israel, which they bring vnto the Priest, shalbe his.

(Notes Reference) And every offering of all the (d) holy things of the children of Israel, which they bring unto the priest, shall be his.

(d) Or, things offered to the Lord, as first fruits, etc.

(Num 5:10) And euery mans halowed things shall bee his: that is, whatsoeuer any man giueth the Priest, it shalbe his.

(Num 5:11) And the Lord spake vnto Moses, saying,

(Num 5:12) Speake vnto the children of Israel, and say vnto them, If any mans wife turne to euill, and commit a trespasse against him,

(Notes Reference) Speak unto the children of Israel, and say unto them, If any man's wife (e) go aside, and commit a trespass against him,

(e) By breaking the band of marriage, and playing the harlot.

(Num 5:13) So that an other man lie with her fleshly, and it bee hid from the eyes of her husband, and kept close, and yet she be defiled, and there be no witnesse against her, neither she taken with the maner,

(Num 5:14) If he be moued with a ielous minde, so that he is ielous ouer his wife, which is defiled, or if he haue a ielous minde, so that he is ielous ouer his wife, which is not defiled,

(Num 5:15) Then shall the man bring his wife to the Priest, and bring her offering with her, the tenth part of an Ephah of barly meale, but he shall not powre oyle vpon it, nor put incense thereon: for it is an offring of ielousie, an offring for a remembrance, calling the sinne to minde:

(Notes Reference) Then shall the man bring his wife unto the priest, and he shall bring her offering for her, the tenth [part] of an ephah of barley meal; he shall pour no (f) oil upon it, nor put frankincense thereon; for it [is] an offering of jealousy, an offering of memorial, bringing iniquity to (g) remembrance.

(f) Only in the sin offering, and so this offering of jealousy were neither oil nor incense offered.

(g) Or, making the sin known, and not purging it.

(Num 5:16) And the Priest shall bring her, and set her before the Lord.

(Num 5:17) Then the Priest shall take the holy water in an earthen vessel, and of the dust that is in the floore of the Tabernacle, euen the Priest shall take it and put it into the water.

(Notes Reference) And the priest shall take (h) holy water in an earthen vessel; and of the dust that is in the floor of the tabernacle the priest shall take, and put [it] into the water:

(h) Which also is called the water of purification of sprinkling, read (Num 19:9).

(Num 5:18) After, the Priest shall set the woman before the Lord, and vncouer the womans head, and put the offring of the memorial in her hands: it is the ielousie offering, and the Priest shall haue bitter and cursed water in his hand,

(Notes Reference) And the priest shall set the woman before the LORD, and uncover the woman's head, and put the offering of memorial in her hands, which [is] the jealousy offering: and the priest shall have in his hand the bitter water that causeth the (i) curse:

(i) It was so called by the effect, because it declared the woman to be accursed, and turned to her destruction.

(Num 5:19) And the Priest shall charge her by an othe, and say vnto the woman, If no man haue lien with thee, neither thou hast turned to vncleannesse from thine husband, be free from this bitter and cursed water.

(Num 5:20) But if thou hast turned from thine husband, and so art defiled, and some man hath lyen with thee beside thine husband,

(Num 5:21) (Then the Priest shall charge the woman with an othe of cursing, and the Priest shall say vnto the woman) The Lord make thee to be accursed, and detestable for the othe among thy people, and the Lord cause thy thigh to rot, and thy belly to swell:

(Notes Reference) Then the priest shall charge the woman with an oath of cursing, and the priest shall say unto the woman, The LORD make thee a (k) curse and an oath among thy people, when the LORD doth make thy thigh to rot, and thy belly to swell;

(k) Both because she had committed so heinous a fault, and forswore herself in denying the same.

(Num 5:22) And that this cursed water may goe into thy bowels, to cause thy belly to swell, and thy thigh to rot. Then the woman shall answere, Amen, Amen.

(Notes Reference) And this water that causeth the curse shall go into thy bowels, to make [thy] belly to swell, and [thy] thigh to rot: And the woman shall say, (l) Amen, amen.

(l) That is, may it be as you wished, as in (Psa 41:13; Deu 27:15).

(Num 5:23) After, the Priest shall write these curses in a booke, and shall blot them out with the bitter water,

(Notes Reference) And the priest shall write these curses in a book, and he shall (m) blot [them] out with the bitter water:

(m) Shall wash the curses, which are written, into the water in the vessel.

(Num 5:24) And shall cause the woman to drinke ye bitter and cursed water, and the cursed water, turned into bitternesse, shall enter into her.

(Num 5:25) Then the Priest shall take the ielousie offring out of the womans hand, and shall shake the offring before the Lord, and offer it vpon ye altar.

(Num 5:26) And the Priest shall take an handfull of the offring for a memorial thereof, and burne it vpon the altar, and afterwarde make the woman drinke the water.

(Notes Reference) And the priest shall take an handful of the offering, [even] the memorial thereof, and burn [it] upon the (n) altar, and afterward shall cause the woman to drink the water.

(n) Where the incense was offered.

(Num 5:27) When yee haue made her drinke the water, (if she bee defiled and haue trespassed against her husband) then shall the cursed water, turned into bitternesse, enter into her, and her belly shall swell, and her thigh shall rot, and the woman shall be accursed among her people.

(Num 5:28) But if the woman bee not defiled, but bee cleane, she shalbe free and shall conceiue and beare.

(Num 5:29) This is the law of ielousie, when a wife turneth from her husband and is defiled,

(Num 5:30) Or when a man is moued with a ielous minde being ielous ouer his wife then shall he bring the woman before the Lord, and the Priest shall do to her according to al this lawe,

(Num 5:31) And the man shalbe free from sinne, but this woman shall beare her iniquitie.

(Notes Reference) Then shall the man be (o) guiltless from iniquity, and this woman shall bear her iniquity.

(o) The man might accuse his wife on suspicion and not be reproved.

Passage 2: Proverbs 2

(Pro 2:1) My sonne, if thou wilt receiue my wordes, and hide my commandements within thee,

(Notes Reference) My son, if thou wilt receive my words, and (a) hide my commandments with thee;

(a) That is, keep them in your heart.

(Pro 2:2) And cause thine eares to hearken vnto wisdome, and encline thine heart to vnderstanding,

(Notes Reference) So that thou incline thine ear unto wisdom, [and] apply (b) thine heart to understanding;

(b) If you give yourself to the true knowledge of God without hypocrisy.

(Pro 2:3) (For if thou callest after knowledge, and cryest for vnderstanding:

(Notes Reference) Yea, if thou criest after knowledge, [and] (c) liftest up thy voice for understanding;

(Pro 2:4) If thou seekest her as siluer, and searchest for her as for treasures,

(Notes Reference) If thou seekest her as silver, and searchest for her as [for] hid (d) treasures;

(d) Showing that no labour must be spared.

(Pro 2:5) Then shalt thou vnderstand the feare of the Lord, and finde the knowledge of God.

(Notes Reference) Then shalt thou understand the fear of the LORD, and find the (e) knowledge of God.

(e) This (he says) is the true wisdom to know and fear God.

(Pro 2:6) For the Lord giueth wisdome, out of his mouth commeth knowledge and vnderstanding.

(Pro 2:7) He preserueth the state of the righteous: he is a shielde to them that walke vprightly,

(Pro 2:8) That they may keepe the wayes of iudgement: and he preserueth the way of his Saintes)

(Pro 2:9) Then shalt thou vnderstand righteousnes, and iudgement, and equitie, and euery good path.

(Pro 2:10) When wisdome entreth into thine heart, and knowledge deliteth thy soule,

(Pro 2:11) Then shall counsell preserue thee, and vnderstanding shall keepe thee,

(Notes Reference) (f) Discretion shall preserve thee, understanding shall keep thee:

(f) The word of God will guide you, and teach you how to govern yourself.

(Pro 2:12) And deliuer thee from the euill way, and from the man that speaketh froward things,

(Pro 2:13) And from them that leaue the wayes of righteousnes to walke in the wayes of darkenes:

(Notes Reference) Who leave the (g) paths of uprightness, to walk in the ways of darkness;

(g) That is, the word of God, which is the only light, to follow their own fantasies which are darkness.

(Pro 2:14) Which reioyce in doing euill, and delite in the frowardnesse of the wicked,

(Notes Reference) Who rejoice to do evil, [and] delight (h) in the frowardness of the wicked;

(h) When they see any given to evil as they are.

(Pro 2:15) Whose wayes are crooked and they are lewde in their paths.

(Pro 2:16) And it shall deliuer thee from the strange woman, euen from the stranger, which flattereth with her wordes.

(Notes Reference) To deliver thee from the strange (i) woman, [even] from the stranger [which] flattereth with her words;

(i) Meaning, the wisdom which is the word of God, will preserve us from all vices: naming this vice of whoredom to which man is most prone.

(Pro 2:17) Which forsaketh the guide of her youth, and forgetteth the couenant of her God.

(Notes Reference) Which forsaketh the (k) guide of her youth, and forgetteth the covenant of her God.

(k) That is, her husband, who is her head and guide to govern her, from whom she ought not to depart, but remain in his subjection.

(Pro 2:18) Surely her house tendeth to death, and her paths vnto the dead.

(Notes Reference) For her (m) house inclineth unto death, and her paths unto (n) the dead.

(m) Her acquaintance with her spirits and they that haunt her.

(n) To them who are dead in body and soul.

(Pro 2:19) All they that goe vnto her, returne not againe, neither take they holde of the wayes of life.

(Pro 2:20) Therefore walke thou in the way of good men, and keepe the wayes of the righteous.

(Pro 2:21) For the iust shall dwell in the land, and the vpright men shall remaine in it.

(Notes Reference) For the upright shall dwell in the (o) land, and the perfect shall remain in it.

(o) They will enjoy the temporal and spiritual promises of God, as the wicked will be void of them.

(Pro 2:22) But the wicked shalbe cut off from ye earth, and the transgressours shalbe rooted out of it.

Passage 3: Luke 16

(Luk 16:1) And he sayde also vnto his disciples, There was a certaine riche man, which had a stewarde, and he was accused vnto him, that he wasted his goods.

(Notes Reference) And he said also unto his disciples, (1) There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods.

(1) Seeing that men often purchase friendship for themselves at the expense of others, we are to be ashamed if we do not please the Lord or procure the good will of our neighbours with the goods which the Lord has bestowed on us freely and liberally, making sure that by this means riches, which are often occasions of sin, are used for another end and purpose.

(Luk 16:2) And hee called him, and saide vnto him, Howe is it that I heare this of thee? Giue an accounts of thy stewardship: for thou maiest be no longer steward.

(Luk 16:3) Then the stewarde saide within himselfe, What shall I doe? for my master taketh away from me the stewardship. I cannot digge, and to begge I am ashamed.

(Luk 16:4) I knowe what I will doe, that when I am put out of the stewardship, they may receiue mee into their houses.

(Luk 16:5) Then called he vnto him euery one of his masters detters, and said vnto the first, Howe much owest thou vnto my master?

(Luk 16:6) And he said, An hudreth measures of oyle. And he saide to him, Take thy writing, and sitte downe quickely, and write fiftie.

(Luk 16:7) Then said he to another, How much owest thou? And hee sayde, An hundreth measures of wheate. Then he saide to him, Take thy writing, and write foure score.

(Luk 16:8) And the Lord commended the vniust stewarde, because he had done wisely. Wherefore the children of this worlde are in their generation wiser then the children of light.

(Notes Reference) And the lord commended (a) the unjust steward, because he had done wisely: for the (b) children of this world are in their generation wiser than the children of light.

(a) This parable does not approve the steward's evil dealing, for it was definitely theft: but parables are set forth to show a thing in a secret way, and as it were, to present the truth by means of an allegory, even though it may not be exact: so that by this parable Christ means to teach us that worldly men are more clever in the affairs of this world than the children of God are diligent for everlasting life.

(b) Men that are given to this present life, contrary to whom are the children of light: Paul calls the former carnal and the latter spiritual.

(Luk 16:9) And I say vnto you, Make you friends with the riches of iniquitie, that when ye shall want, they may receiue you into euerlasting habitations.

(Notes Reference) And I say unto you, Make to yourselves friends of the mammon (c) of unrighteousness; that, when ye fail, they may receive you into everlasting (d) habitations.

(c) This is not spoken of goods that are gotten wrongly, for God will have our bountifulness to the poor proceed and come from a good fountain: but he calls those things riches of iniquity which men use wickedly.

(d) That is, the poor Christians: for they are the inheritors of these habitations; Theophylact.

(Luk 16:10) He that is faithfull in the least, hee is also faithful in much: and he that is vniust in the least, is vniust also in much.

(Notes Reference) (2) He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.

(2) We ought to take heed that we do not abuse our earthly work and duty and so be deprived of heavenly gifts: for how can they properly use spiritual gifts who abuse worldly things?

(Luk 16:11) If then ye haue not ben faithful in the wicked riches, who wil trust you in the true treasure?

(Notes Reference) If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the (c) true [riches]?

(Luk 16:12) And if ye haue not bene faithfull in another mans goods, who shall giue you that which is yours?

(Notes Reference) And if ye have not been faithful in that which is (f) another man's, who shall give you that which is your own?

(f) In worldly goods, which are called other men's because they are not ours, but rather entrusted to our care.

(Luk 16:13) No seruaunt can serue two masters: for either he shall hate the one, and loue the other: or els he shall leane to the one, and despise the other. Yee can not serue God and riches.

(Notes Reference) (3) No servant can serve 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 mammon.

(3) No man can love God and riches simultaneously.

(Luk 16:14) All these thinges heard the Pharises also which were couetous, and they scoffed at him.

(Luk 16:15) Then he sayde vnto them, Yee are they, which iustifie your selues before men: but God knoweth your heartes: for that which is highly esteemed among men, is abomination in the sight of God.

(Notes Reference) (4) And he said unto them, Ye are they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God.

(4) Our sins are not hidden to God, although they may be hidden to men, yea although they may be hidden to those who committed them.

(Luk 16:16) The Lawe and the Prophets endured vntill Iohn: and since that time the kingdome of God is preached, and euery man preasseth into it.

(Notes Reference) (5) The law and the prophets [were] until John: since that time the kingdom of God is preached, and every man presseth into it.

(5) The Pharisees despised the excellency of the new covenant with respect to the old, being ignorant of the perfect righteousness of the law; and Christ declares by the seventh commandment how they were false expounders of the law.

(Luk 16:17) Nowe it is more easie that heauen and earth shoulde passe away, then that one title of the Lawe should fall.

(Luk 16:18) Whosoeuer putteth away his wife, and marieth another, committeth adulterie: and whosoeuer marieth her that is put away from her husband, committeth adulterie.

(Notes Reference) Whosoever putteth away his wife, and marrieth another, committeth adultery: and whosoever marrieth her (g) that is put away from [her] husband committeth adultery.

(g) They that gather by this passage that a man cannot be married again after he has divorced his wife for adultery, while she lives, reason incorrectly: for Christ speaks of those divorces which the Jews had which were not because of adultery, for adulterers were put to death by the law.

(Luk 16:19) There was a certaine riche man, which was clothed in purple and fine linnen, and fared well and delicately euery day.

(Notes Reference) (6) There was a certain rich man, which was clothed in (h) purple and fine linen, and fared sumptuously every day:

(6) The end of the poverty and misery of the godly will be everlasting joy, as the end of riotous living and the cruel pride of the rich will be everlasting misery, without any hope of mercy.

(h) Very gorgeously and sumptuously, for purple garments were costly, and this fine linen, which was a kind of linen that came out of Achaia, was as precious as gold.

(Luk 16:20) Also there was a certaine begger named Lazarus, which was laide at his gate full of sores,

(Luk 16:21) And desired to bee refreshed with the crommes that fell from the riche mans table: yea, and the dogges came and licked his sores.

(Luk 16:22) And it was so that the begger died, and was caried by the Angels into Abrahams bosome. The rich man also died, and was buried.

(Luk 16:23) And being in hell in torments, he lift vp his eyes, and sawe Abraham a farre off, and Lazarus in his bosome.

(Notes Reference) And in hell (i) he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

(i) Heavenly and spiritual things are expressed and set forth using language fit for our senses.

(Luk 16:24) Then he cried, and saide, Father Abraham, haue mercie on mee, and sende Lazarus that hee may dippe the tip of his finger in water, and coole my tongue: for I am tormented in this flame.

(Luk 16:25) But Abraham saide, Sonne, remember that thou in thy life time receiuedst thy pleasures, and likewise Lazarus paines: now therefore is he comforted, and thou art tormented.

(Luk 16:26) Besides all this, betweene you and vs there is a great gulfe set, so that they which would goe from hence to you, can not: neither can they come from thence to vs.

(Luk 16:27) Then he said, I pray thee therfore, father, that thou wouldest sende him to my fathers house,

(Notes Reference) (7) Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

(7) Seeing that we have a most sure rule to live by, laid forth for us in the word of God, men seek rashly and vainly for other revelations.

(Luk 16:28) (For I haue fiue brethren) that he may testifie vnto them, least they also come into this place of torment.

(Luk 16:29) Abraham said vnto him, They haue Moses and the Prophets: let them heare them.

(Luk 16:30) And he sayde, Nay, father Abraham: but if one came vnto them from the dead, they will amend their liues.

(Luk 16:31) Then he saide vnto him, If they heare not Moses and the Prophets, neither will they be persuaded, though one rise from the dead againe.