Read Scripture In A Year: October 10

Passage 1: 1 Chronicles 27

(1Ch 27:1) The children of Israel also after their nomber, euen the chiefe fathers and captaines of thousandes and of hundreths, and their officers that serued the King by diuers courses, which came and in went out, moneth by moneth throughout al the moneths of the yeere: in euery course were foure and twentie thousand.

(Notes Reference) Now the children of Israel after their number, [to wit], the chief fathers and captains of thousands and hundreds, and their officers that served the king in any matter of the courses, (a) which came in and went out month by month throughout all the months of the year, of every course [were] twenty and four thousand.

(a) Who executed their charge and office, which is meant by coming in and going out.

(1Ch 27:2) Ouer the first course for the first moneth was Iashobeam the sonne of Zabdiel: and in his course were foure and twentie thousand.

(1Ch 27:3) Of the sonnes of Perez was the chiefe ouer all the princes of the armies for the first moneth.

(1Ch 27:4) And ouer the course of the second moneth was Dodai, an Ahohite, and this was his course, and Mikloth was a captaine, and in his course were foure and twentie thousand.

(Notes Reference) And over the course of the second month [was] Dodai an Ahohite, and of his course [was] Mikloth also the (b) ruler: in his course likewise [were] twenty and four thousand.

(b) That is, Dodais lieutenant.

(1Ch 27:5) The captaine of the thirde hoste for the third moneth was Benaiah the sonne of Iehoiada the chiefe Priest: and in his course were foure and twentie thousand.

(1Ch 27:6) This Benaiah was mightie among thirtie and aboue the thirtie, and in his course was Amizabad his sonne.

(1Ch 27:7) The fourth for the fourth moneth was Asahel the brother of Ioab, and Zebadiah his sonne after him: and in his course were foure and twentie thousand.

(1Ch 27:8) The fift for ye fift moneth was prince Shamhuth the Izrahite: and in his course foure and twentie thousand.

(1Ch 27:9) The sixt for the sixt moneth was Ira the sonne of Ikkesh the Tekoite: and in his course foure and twentie thousand.

(1Ch 27:10) The seuenth for the seuenth moneth was Helez the Pelonite, of the sonnes of Ephraim: and in his course foure and twentie thousand.

(1Ch 27:11) The eight for the eight moneth was Sibbecai the Hushathite of the Zarhites: and in his course foure and twentie thousand.

(1Ch 27:12) The ninth for the ninth moneth was Abiezer the Anethothite of the sonnes of Iemini: and in his course foure and twentie thousand.

(1Ch 27:13) The tenth for the tenth moneth was Maharai, the Netophathite of the Zarhites: and in his course foure and twentie thousand.

(1Ch 27:14) The eleueth for the eleuenth moneth was Benaiah the Pirathonite of the sonnes of Ephraim: and in his course foure and twentie thousand.

(1Ch 27:15) The twelft for the twelft moneth was Heldai the Netophathite, of Othniel: and in his course foure and twentie thousand.

(1Ch 27:16) Moreouer the rulers ouer the tribes of Israel were these: ouer the Reubenites was ruler, Eliezer the sonne of Zichri: ouer the Shimeonites, Shephatiah the sonne of Maachah:

(Notes Reference) Furthermore (c) over the tribes of Israel: the ruler of the Reubenites [was] Eliezer the son of Zichri: of the Simeonites, Shephatiah the son of Maachah:

(1Ch 27:17) Ouer the Leuites, Hashabiah the sonne of Remuel: ouer them of Aharon, and Zadok:

(1Ch 27:18) Ouer Iudah, Elihu of the brethren of Dauid: ouer Issachar, Omri the sonne of Michael:

(1Ch 27:19) Ouer Zebulun, Ishmaiah the sonne of Obadiah: ouer Naphtali, Ierimoth the sonne of Azriel:

(1Ch 27:20) Ouer the sonnes of Ephraim, Hoshea the sonne of Azazziah: ouer the halfe tribe of Manasseh, Ioel the sonne of Pedaiah:

(1Ch 27:21) Ouer the other halfe of Manasseh in Gilead, Iddo the sonne of Zechariah: ouer Beniamin, Iaasiel the sonne of Abner:

(Notes Reference) Of the (d) half [tribe] of Manasseh in Gilead, Iddo the son of Zechariah: of Benjamin, Jaasiel the son of Abner:

(d) Which is beyond Jordan in respect to Judah, also one captain was over the Reubenites and the Gadites.

(1Ch 27:22) Ouer Dan, Azariel the sonne of Ieroham. these are the princes of the tribes of Israel.

(1Ch 27:23) But Dauid tooke not the nober of them from twentie yeere olde and vnder, because the Lord had sayde that he would increase Israel like vnto the starres of the heauens.

(1Ch 27:24) And Ioab the sonne of Zeruiah beganne to nomber: but hee finished it not, because there came wrath for it against Israel, neither was the nomber put into the Chronicles of King Dauid.

(Notes Reference) Joab the son of Zeruiah began to number, but he finished not, (e) because there fell wrath for it against Israel; neither was the number put in the account of the (f) chronicles of king David.

(e) The commandment of the king was abominable to Joab, (1Ch 21:6).

(f) The Hebrews make both these books of Chronicles but one, and at this verse make the middle of the book concerning the number of verses.

(1Ch 27:25) And ouer the Kings treasures was Azmaueth the sonne of Adiel: and ouer the treasures in the fieldes, in the cities and in the villages and in the towers was Iehonathan the sonne of Vzziah:

(1Ch 27:26) And ouer the workemen in the fielde that tilled the ground, was Ezri the sonne of Chelub:

(1Ch 27:27) And ouer them that dressed the vines, was Shimei the Ramathite: and ouer that which apperteined to the vines, and ouer the store of the wine was Sabdi the Shiphmite:

(1Ch 27:28) And ouer the oliue trees and mulberie trees that were in the valleys, was Baal Hanan the Gederite: and ouer the store of the oyle was Ioash:

(1Ch 27:29) And ouer the oxen that fed in Sharon, was Shetrai the Sharonite: and ouer the oxen in the valleyes was Shaphat the sonne of Adlai:

(1Ch 27:30) And ouer the camels was Obil the Ishmaelite: and ouer the asses was Iehdeiah the Meronothite:

(1Ch 27:31) And ouer the sheepe was Iaziz the Hagerite: all these were the rulers of the substance that was King Dauids.

(1Ch 27:32) And Iehonathan Dauids vncle a man of counsell and vnderstanding (for he was a scribe) and Iehiel the sonne of Hachmoni were with the Kings sonnes.

(Notes Reference) Also Jonathan David's uncle was a counsellor, a wise man, and a (g) scribe: and Jehiel the son of Hachmoni [was] with the king's (h) sons:

(g) That is, a man learned in the word of God.

(h) To be their schoolmasters and teachers.

(1Ch 27:33) And Ahitophel was the Kings counseller, and Hushai the Archite the Kings friend.

(1Ch 27:34) And after Ahitophel was Iehoiada the sonne of Benaiah and Abiathar: and captaine of the Kings armie was Ioab.

(Notes Reference) And (i) after Ahithophel [was] Jehoiada the son of Benaiah, and Abiathar: and the general of the king's army [was] Joab.

(i) After Ahithophel hanged himself, (2Sa 17:23), Jehoiada was made counsellor.

Passage 2: Ezekiel 36

(Eze 36:1) Also thou sonne of man, prophesie vnto the mountaines of Israel, and say, Ye mountaines of Israel, heare the word of the Lord.

(Eze 36:2) Thus saith the Lord God, because the enemie hath sayde against you, Aha, euen the hye places of the world are ours in possession,

(Notes Reference) Thus saith the Lord GOD; Because the (a) enemy had said against you, Aha, even the ancient (b) high places are ours in possession:

(a) That is, the Idumean.

(b) That is Jerusalem, which for God's promises was the chief of all the world.

(Eze 36:3) Therefore prophesie, and say, Thus sayth the Lord God, Because that they haue made you desolate, and swallowed you vp on euery side, that ye might be a possession vnto the residue of the heathen, and ye are come vnto the lippes and tongues of men, and vnto the reproch of the people,

(Notes Reference) Therefore prophesy and say, Thus saith the Lord GOD; Because they have made [you] desolate, and swallowed you up on every side, that ye might be a possession to the rest of the nations, and ye are taken up in the lips of (c) talkers, and [are] an infamy of the people:

(Eze 36:4) Therefore ye mountaines of Israel, heare the worde of the Lord God, Thus sayth the Lord God to the mountaines and to the hilles, to the riuers, and to the valleys, and to the waste, and desolate places, and to the cities that are forsaken: which are spoyled and had in derision of the residue of the heathen that are round about.

(Eze 36:5) Therefore thus saith the Lord God, Surely in the fire of mine indignation haue I spoken against the residue of the heathen, and against all Idumea, which haue taken my lande for their possession, with the ioy of all their heart, and with despitefull mindes to cast it out for a pray.

(Notes Reference) Therefore thus saith the Lord GOD; Surely in the fire of my jealousy have I spoken against the rest of the nations, and against all Edom, who have (d) appointed my land into their possession with the joy of all [their] heart, with despiteful minds, to cast it out for a prey.

(d) They appointed with themselves to have it, and therefore came with Nebuchadnezzar against Jerusalem for this purpose.

(Eze 36:6) Prophesie therfore vpon the land of Israel, and say vnto the mountaines, and to the hilles, to the riuers, and to the valleys, Thus sayth the Lord God, Behold, I haue spoken in mine indignation, and in my wrath, because yee haue suffered the shame of the heathen,

(Notes Reference) Prophesy therefore concerning the land of Israel, and say to the mountains, and to the hills, to the rivers, and to the valleys, Thus saith the Lord GOD; Behold, I have spoken in my jealousy and in my fury, because ye have borne the (e) shame of the nations:

(e) Because you have been a laughing stock to them.

(Eze 36:7) Therefore thus saith the Lord God, I haue lifted vp mine hand, surely the heathen that are about you, shall beare their shame.

(Notes Reference) Therefore thus saith the Lord GOD; I have (f) lifted up my hand, Surely the nations that [are] about you, they shall bear their shame.

(f) By making a solemn oath. See Eze 20:5

(Eze 36:8) But you, O mountaines of Israel, yee shall shoote forth your branches, and bring foorth your fruite to my people of Israel: for they are ready to come.

(Notes Reference) But ye, O mountains of Israel, ye shall (g) shoot forth your branches, and yield your fruit to my people of Israel; for they are soon to come.

(g) God declares his mercies and goodness toward his Church, who still preserves his, even when he destroys his enemies.

(Eze 36:9) For behold, I come vnto you, and I wil turne vnto you, and ye shalbe tilled and sowen.

(Eze 36:10) And I wil multiply the men vpon you, euen all the house of Israel wholly, and the cities shalbe inhabited, and the desolate places shalbe builded.

(Eze 36:11) And I wil multiply vpon you man and beast, and they shall encrease, and bring fruite, and I will cause you to dwell after your olde estate, and I will bestowe benefites vpon you more then at the first, and ye shall know that I am the Lord.

(Notes Reference) And I will multiply upon you man and beast; and they shall increase and bring fruit: and I will settle you according to your old estates, and will do better [to you] than (h) at your beginnings: and ye shall know that I [am] the LORD.

(h) Which was accomplished under Christ, to whom all these temporal deliverances directed them.

(Eze 36:12) Yea, I wil cause men to walke vpon you, euen my people Israel, and they shall possesse you, and ye shalbe their inheritance, and ye shall no more henceforth depriue them of men.

(Notes Reference) Yea, I will cause men to walk (i) upon you, [even] my people Israel; and they shall possess thee, and thou shalt be their inheritance, and thou shalt no more henceforth bereave them [of men].

(i) That is, on the mountains of Jerusalem.

(Eze 36:13) Thus sayth the Lord God, because they say vnto you, Thou land deuourest vp men, and hast bene a waster of thy people,

(Notes Reference) Thus saith the Lord GOD; Because they say to you, Thou (k) [land] devourest men, and hast bereaved thy nations;

(k) This the enemies imputed as the reproach of the land, which God did for the sins of the people according to his just judgments.

(Eze 36:14) Therefore thou shalt deuoure men no more, neither waste thy people henceforth, sayth the Lord God,

(Eze 36:15) Neither will I cause men to heare in thee the shame of the heathen any more, neither shalt thou beare the reproche of the people any more, neither shalt cause thy folke to fal any more, saith the Lord God.

(Eze 36:16) Moreouer the word of the Lord came vnto me, saying,

(Eze 36:17) Sonne of man, when the house of Israel dwelt in their owne lande, they defiled it by their owne wayes, and by their deedes: their way was before me as the filthinesse of the menstruous.

(Eze 36:18) Wherfore I powred my wrath vpon them, for the blood that they had shed in the land, and for their idoles, wherewith they had polluted it.

(Eze 36:19) And I scattered them among the heathen, and they were dispersed through the countries for according to their wayes, and according to their deedes, I iudged them.

(Eze 36:20) And when they entred vnto the heathen, whither they went, they polluted mine holy Name, when they sayd of them, These are the people of the Lord, and are gone out of his land.

(Eze 36:21) But I fauoured mine holy Name which the house of Israel had polluted among the heathen, whither they went.

(Notes Reference) But I had pity for my holy (l) name, which the house of Israel had profaned among the nations, to which they went.

(l) And therefore would not permit my Name to be had in contempt, as the heathen would have reproached me, if I had allowed my Church to perish.

(Eze 36:22) Therfore say vnto the house of Israel, Thus saith ye Lord God, I doe not this for your sakes, O house of Israel, but for mine holy Names sake, which yee polluted among the heathen whither ye went.

(Notes Reference) Therefore say to the house of Israel, Thus saith the Lord GOD; I do not [this] for your sakes, O house of Israel, but for my (m) holy name's sake, which ye have profaned among the nations, to which ye went.

(m) This excludes from man all dignity and means to deserve anything by, seeing that God refers the whole to himself and that only for the glory of his holy Name.

(Eze 36:23) And I wil sanctifie my great Name, which was polluted among the heathen, among whome you haue polluted it, and the heathen shall know that I am the Lord, sayth the Lord God, when I shalbe sanctified in you before their eyes.

(Eze 36:24) For I will take you from among the heathen, and gather you out of all countries, and will bring you into your owne land.

(Eze 36:25) Then wil I powre cleane water vpon you, and ye shalbe cleane: yea, from all your filthines, and from all your idoles wil I clense you.

(Notes Reference) Then will I sprinkle clean (n) water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you.

(n) That is, his spirit by which he reforms the heart and regenerates his. See Isa 44:3

(Eze 36:26) A newe heart also will I giue you, and a new spirit wil I put within you, and I will take away the stonie heart out of your body, and I will giue you an heart of flesh.

(Eze 36:27) And I will put my spirite within you, and cause you to walke in my statutes, and ye shall keepe my iudgements and do them.

(Eze 36:28) And ye shall dwell in the land, that I gaue to your fathers, and ye shalbe my people, and I will be your God.

(Eze 36:29) I will also deliuer you from all your filthinesse, and I will call for corne, and will increase it, and lay no famine vpon you.

(Notes Reference) I will also save you from all your uncleannesses: and I will call for the (o) grain, and will increase it, and lay no famine upon you.

(o) Under the abundance of temporal benefits he concludes the spiritual graces.

(Eze 36:30) For I will multiplie the fruite of the trees, and the increase of the fielde, that ye shall beare no more the reproch of famine among the heathen.

(Eze 36:31) Then shall ye remember your owne wicked wayes, and your deedes that were not good, and shall iudge your selues worthie to haue bene destroyed for your iniquities, and for your abominations.

(Notes Reference) Then shall ye remember your own evil ways, and your doings that [were] not good, and shall (p) lothe yourselves in your own sight for your iniquities and for your abominations.

(p) You will come to true repentance and think yourselves unworthy to be of the number of God's creatures, for your ingratitude against him.

(Eze 36:32) Be it knowen vnto you that I do not this for your sakes, sayth the Lord God: therefore, O ye house of Israel, be ashamed, and confounded for your owne wayes.

(Eze 36:33) Thus sayth the Lord God, What time as I shall haue clensed you from all your iniquities, I will cause you to dwel in the cities, and the desolate places shalbe builded.

(Eze 36:34) And the desolate land shalbe tilled, whereas it lay waste in the sight of all that passed by.

(Eze 36:35) For they sayd, This waste land was like the garden of Eden, and these waste and desolate and ruinous cities were strong, and were inhabited.

(Eze 36:36) Then the residue of the heathen that are left round about you, shall know that I the Lord builde the ruinous places, and plant the desolate places: I the Lord haue spoken it, and wil do it.

(Notes Reference) Then the nations that are left around you shall (q) know that I the LORD build the ruined [places, and] plant that which was desolate: I the LORD have spoken [it], and I will do [it].

(q) He declares that it ought not to be referred to the soil or plentifulness of the earth that any country is rich and abundant, but only to God's mercies, as his plagues and curses declare, when he makes it barren.

(Eze 36:37) Thus saith the Lord God, I will yet for this be sought of ye house of Israel, to performe it vnto them: I wil encrease them with men like a flocke.

(Eze 36:38) As the holy flocke, as the flocke of Ierusalem in their solemne feastes, so shall the desolate cities be filled with flockes of men, and they shall know, that I am the Lord.

Passage 3: John 1

(Joh 1:1) In the beginning was that Word, and that Word was with God, and that Word was God.

(Notes Reference) In (1) the (a) beginning (b) was (c) the Word, and the Word was (d) with God, and the (e) Word was God.

(1) The Son of God is of one and the selfsame eternity or everlastingness, and of one and the selfsame essence or nature with the Father.

(a) From the beginning, as the evangelist says in (1Jo 1:1); it is as though he said that the Word did not begin to have his being when God began to make all that was made: for the Word was even then when all things that were made began to be made, and therefore he was before the beginning of all things.

(b) Had his being.

(c) This word "the" points out to us a peculiar and choice thing above all others, and puts a difference between this "Word", which is the Son of God, and the laws of God, which are also called the word of God.

(d) This word "with" points out that there is a distinction of persons here.

(e) This word "Word" is the first in order in the sentence, and is the subject of the sentence, and this word "God" is the latter in order, and is the predicate of the sentence.

(Joh 1:2) This same was in the beginning with God.

(Joh 1:3) All things were made by it, and without it was made nothing that was made.

(Notes Reference) (2) All (f) things were made by him; and (g) without him (h) was not any thing made that was made.

(2) The Son of God declares that his everlasting Godhead is the same as the Father's, both by the creating of all things, and also by preserving them, and especially by the excellent gifts of reason and understanding with which he has beautified man above all other creatures.

(f) Paul expounds on this in (Col 1:15-16).

(g) That is, as the Father did work, so did the Son work with him: for the Son was a fellow worker with him.

(h) Of all those things which were made, nothing was made without him.

(Joh 1:4) In it was life, and that life was the light of men.

(Notes Reference) (i) In him (k) was life; and the life was (l) the light of men.

(i) That is, by him: and this is spoken after the manner of the Hebrews, meaning by this that by his force and working power all life comes to the world.

(k) That is, even at that time when all things were made by him, for otherwise he would have said, "Life in him", and not "life was".

(l) That force of reason and understanding which is kindled in our minds to acknowledge him, the author of so great a benefit.

(Joh 1:5) And that light shineth in the darkenesse, and the darkenesse comprehended it not.

(Notes Reference) (3) And the light shineth in darkness; and the darkness (m) comprehended it not.

(3) The light of men is turned into darkness, but yet there is enough clearness so that they are without excuse.

(m) They could not perceive nor reach it to receive any light from it, no, they did not so much as acknowledge him.

(Joh 1:6) There was a man sent from God, whose name was Iohn.

(Notes Reference) (4) There was a man sent from God, whose name [was] John.

(4) There is another more full manifestation of the Son of God, by the consideration of which men are in good time stirred up, even to John's voice, who is as it were the herald of Christ.

(Joh 1:7) This same came for a witnesse, to beare witnesse of that light, that all men through him might beleeue.

(Notes Reference) The same came for a witness, to bear witness of the Light, that all [men] (n) through him might believe.

(n) Through John.

(Joh 1:8) He was not that light, but was sent to beare witnesse of that light.

(Notes Reference) He was not (o) that Light, but [was sent] to bear witness of that Light.

(o) That light which we spoke of, that is, Christ, who alone can enlighten our darkness.

(Joh 1:9) This was that true light, which lighteth euery man that commeth into the world.

(Notes Reference) (5) [That] was (p) the true Light, which lighteth every man that cometh into the world.

(5) When the Son of God saw that men did not acknowledge him by his works, although they were endued with understanding (which he had given to all of them), he exhibited himself unto his people to be seen by them with their physical eyes: yet not even then did they acknowledge him or receive him.

(p) Who alone and properly deserves to be called the light, for he shines by his own accord and borrows light from no one.

(Joh 1:10) He was in the world, and the worlde was made by him: and the worlde knewe him not.

(Notes Reference) (q) He was in the world, and the world was made by him, and the world knew him not.

(q) The person of the Word was made manifest even at that time when the world was made.

(Joh 1:11) He came vnto his owne, and his owne receiued him not.

(Notes Reference) He came (r) unto his own, and his own received him not.

(r) The Word showed himself again when he came in the flesh.

(Joh 1:12) But as many as receiued him, to them he gaue prerogatiue to be the sonnes of God, euen to them that beleeue in his Name.

(Notes Reference) (6) But as many as received him, to them gave he (s) power to become the sons of God, [even] to them that believe on his name:

(6) The Son being shut out by the majority of his people, and acknowledged but by a few, regenerates those few by his own strength and power, and receives them into that honour which is common to all the children of God, that is, to be the sons of God.

(s) He condescended to give them this power to take them to be his children.

(Joh 1:13) Which are borne not of blood, nor of the will of the flesh, nor of ye wil of man, but of God.

(Notes Reference) Which were born, not of blood, nor of the (t) will of the flesh, nor of the will of man, but of God.

(t) Of that shameful and corrupt nature of man, which is throughout the scriptures described as an enemy of the spirit.

(Joh 1:14) And that Word was made flesh, and dwelt among vs, (and we sawe the glorie thereof, as the glorie of the onely begotten Sonne of the Father) full of grace and trueth.

(Notes Reference) (7) And the Word was made (u) flesh, and (x) dwelt among us, (and we beheld his (y) glory, the glory (z) as of the only begotten of the Father,) (a) full of grace and truth.

(7) That Son who is God from everlasting took upon himself man's nature, so that one and the selfsame might be both God and man, who manifestly appeared to many witnesses that saw him, amongst whom he was conversant and unto whom by sure and undoubted arguments he showed both of his natures.

(u) That is, man: so that, by the figure of speech synecdoche, the part is taken for the whole: for he took upon himself our entire nature, that is to say, a true body, and a true soul.

(x) For a time, and when that was ended, he went up into heaven: for the word which he uses is used with reference to tents: and yet nonetheless he is always present with us, though not in flesh, but by the power of his spirit.

(y) The glory which he speaks of here is that manifestation of Christ's majesty, which was as it were openly placed before our eyes when the Son of God appeared in the flesh.

(z) This word "as" does not indicate here a likeness, but rather the truth of the matter, for his meaning is this, that we saw such a glory which suited and was proper for the true and only begotten Son of God, who is Lord and King over all the world.

(a) He was not only a partaker of grace and truth, but was full of the very substance of grace and truth.

(Joh 1:15) Iohn bare witnesse of him, and cryed, saying, This was he of whom I said, He that commeth after me, was before me: for he was better then I.

(Notes Reference) (8) John bare witness of him, and cried, saying, This was he of whom I spake, He that cometh (b) after me is preferred (c) before me: for he was before me.

(8) John is a faithful witness of the excellency of Christ.

(b) That is, "He before whom I am sent to prepare him the way": so that these words refer to the time of his calling, and not of his age, for John was six months older than Christ.

(c) This sentence has in it a turning of the reason as we call it, as one would say, a setting of that first which should be last, and that last which should be first: for in plain speech it is this, "He that comes after me, is better than I am, for he was before me." We find a similar turning of the reason in (Luk 7:47): "Many sins are forgiven her, because she loved much", which is this much to say, "She loved much, because many sins are forgiven her."

(Joh 1:16) And of his fulnesse haue all we receiued, and grace for grace.

(Notes Reference) (9) And of his fulness have all we received, and (d) grace for grace.

(9) Christ is the most plentiful fountain of all goodness, but he gave out his gifts most bountifully at that time when he exhibited and showed himself to the world.

(d) That is, grace upon grace; as one would say, graces piled one upon another.

(Joh 1:17) For the Lawe was giuen by Moses, but grace, and trueth came by Iesus Christ.

(Joh 1:18) No man hath seene God at any time: that onely begotten Sonne, which is in the bosome of the Father, he hath declared him.

(Notes Reference) (10) No man hath seen God at any time; the only begotten Son, which is in the (e) bosom of the Father, he hath (f) declared [him].

(10) The true knowledge of God proceeds only from Jesus Christ.

(e) Who is nearest to his Father, not only in respect of his love towards him, but by the bond of nature, and by means of that union or oneness that is between them, by which the Father and the Son are one.

(f) Revealed him and showed him unto us, whereas before he was hidden under the shadows of the law, so that our minds were not able to perceive him: for whoever sees him, sees the Father also.

(Joh 1:19) Then this is the record of Iohn, when the Iewes sent Priestes and Leuites from Hierusalem, to aske him, Who art thou?

(Notes Reference) (11) And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou?

(11) John is neither the Messiah, nor like any of the other prophets, but is the herald of Christ, who is now present.

(Joh 1:20) And he confessed and denied not, and said plainely, I am not that Christ.

(Notes Reference) And he (g) confessed, and (h) denied not; but confessed, I am not the Christ.

(g) He did acknowledge him, and spoke of him plainly and openly.

(h) This repeating of the one and the selfsame thing, though in different words, is often used by the Hebrews, and it has great force, for they used to speak one thing twice in order to set it out more certainly and plainly.

(Joh 1:21) And they asked him, What then? Art thou Elias? And he said, I am not. Art thou that Prophet? And he answered, No.

(Notes Reference) And they asked him, What then? Art thou Elias? And he saith, (i) I am not. Art thou (k) that prophet? And he answered, No.

(i) The Jews thought that Elias would come again before the days of the Messiah, and they took as the basis of their opinion (Mal 4:5), which is to be understood as referring to John, see (Mat 11:14). And yet John denies that he is Elias, answering their question just as they meant it.

(k) They are inquiring about some great prophet, and not about Christ, for John denied before that he is Christ, for they thought that some great prophet would be sent like Moses, using to support this position (Deu 18:15), which is to be understood to refer to all the company of the prophets and ministers, which have been and shall be to the end, and especially of Christ who is the head of all prophets.

(Joh 1:22) Then said they vnto him, Who art thou, that we may giue an answere to them that sent vs? What sayest thou of thy selfe?

(Joh 1:23) He said, I am the voyce of him that cryeth in the wildernesse, Make straight the way of the Lord, as said the Prophet Esaias.

(Joh 1:24) Nowe they which were sent, were of the Pharises.

(Notes Reference) (12) And they which were sent were of the Pharisees.

(12) Christ is the author of baptism, and not John: and therefore the authority of this does not come from John, who is the minister, but wholly from Christ the Lord.

(Joh 1:25) And they asked him, and saide vnto him, Why baptizest thou then, if thou be not that Christ, neither Elias, nor that Prophet?

(Notes Reference) And they asked him, and said unto him, (l) Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?

(l) By this we may prove that the Jews knew there should be some change in religion under the Messiah.

(Joh 1:26) Iohn answered them, saying, I baptize with water: but there is one among you, whom ye knowe not.

(Notes Reference) John answered them, saying, I baptize with water: but there standeth one (m) among you, whom ye know not;

(m) Whom all the world sees, and sees even amongst you.

(Joh 1:27) He it is that commeth after me, which was before me, whose shoe latchet I am not worthie to vnloose.

(Joh 1:28) These things were done in Bethabara beyond Iordan, where Iohn did baptize.

(Joh 1:29) The next day Iohn, seeth Iesus comming vnto him, and saith, Beholde that Lambe of God, which taketh away the sinne of the world.

(Notes Reference) (13) The next day John seeth Jesus coming unto him, and saith, Behold (n) the Lamb of God, which (o) taketh away the (p) sin of the world.

(13) The body and truth of all the sacrifices of the law, to make satisfaction for the sin of the world, is Christ.

(n) This word "the" which is added has great force in it, not only to set forth the worthiness of Christ, and so to separate him for the "lamb" which was a symbol of him, and from all other sacrifices of the law, but also to remind us of the prophecies of Isaiah and others.

(o) This word is in the present tense, and signifies a continuous act, for the Lamb rightfully has this power both now and forever to take away the sins of the world.

(p) That is, that root of sins, namely, our corruption, and so consequently the fruits of sins, which are commonly called in the plural number, sins.

(Joh 1:30) This is he of whom I saide, After me commeth a man, which was before me: for he was better then I.

(Joh 1:31) And I knewe him not: but because he should be declared to Israel, therefore am I come, baptizing with water.

(Notes Reference) And (q) I knew him not: but that he should be made manifest to Israel, therefore am I come baptizing with water.

(q) I never knew him by face before.

(Joh 1:32) So Iohn bare recorde, saying, I behelde that Spirit come downe from heauen, like a doue, and it abode vpon him,

(Notes Reference) (14) And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him.

(14) Christ is proved to be the Son of God by the coming down of the Holy Spirit, by the Father's voice, and by John's testimony.

(Joh 1:33) And I knewe him not: but he that sent me to baptize with water, he saide vnto me, Vpon whom thou shalt see that Spirit come downe, and tary still on him, that is he which baptizeth with the holy Ghost.

(Joh 1:34) And I sawe, and bare record that this is that Sonne of God.

(Notes Reference) And I saw, and bare record that this is (r) the Son of God.

(r) This word "the" points out to us some excellent thing, and makes a distinction between Christ and others, whom Moses and the prophets commonly call the sons of the most High.

(Joh 1:35) The next day, Iohn stoode againe, and two of his disciples.

(Notes Reference) (15) Again the next day after John stood, and two of his disciples;

(15) John gathers disciples not to himself, but to Christ.

(Joh 1:36) And he behelde Iesus walking by, and said, Beholde that Lambe of God.

(Notes Reference) (16) And looking upon Jesus as he walked, he saith, Behold the Lamb of God!

(16) Christ is set before us to follow, not as a vain shadow, but as our Mediator.

(Joh 1:37) And the two disciples heard him speake, and followed Iesus.

(Notes Reference) (17) And the two disciples heard him speak, and they followed Jesus.

(17) In this first gathering of the disciples we have shown to us that the beginning of salvation is from God, who calls us unto his Son by the ministry of his servants: whom, as he guides us, we must also hear, and follow him home, so that being instructed by him we may also instruct others.

(Joh 1:38) Then Iesus turned about, and saw them follow, and saide vnto them, What seeke ye? And they saide vnto him, Rabbi (which is to say by interpretation, Master) where dwellest thou?

(Notes Reference) Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) (s) where dwellest thou?

(s) Where is your lodging?

(Joh 1:39) He saide vnto them, Come, and see. They came and sawe where hee dwelt, and abode with him that day: for it was about the tenth houre.

(Notes Reference) He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the (t) tenth hour.

(t) It was getting later in the night.

(Joh 1:40) Andrew, Simon Peters brother, was one of the two which had heard it of Iohn, and that followed him.

(Joh 1:41) The same founde his brother Simon first, and said vnto him, We haue founde that Messias, which is by interpretation, that Christ.

(Notes Reference) He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the (u) Christ.

(u) That is, anointed, and king after the manner of the Jewish people.

(Joh 1:42) And he brought him to Iesus. And Iesus behelde him, and saide, Thou art Simon the sonne of Iona: thou shalt be called Cephas, which is by interpretation, a stone.

(Joh 1:43) The day following, Iesus woulde goe into Galile, and founde Philip, and said vnto him, Followe me.

(Joh 1:44) Nowe Philip was of Bethsaida, the citie of Andrew and Peter.

(Joh 1:45) Philippe founde Nathanael, and saide vnto him, Wee haue founde him of whom Moses did write in the Lawe, and the Prophetes, Iesus that sonne of Ioseph, that was of Nazareth.

(Notes Reference) (18) Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.

(18) God uses the good endeavours of the unlearned such that he makes them teachers of the learned.

(Joh 1:46) Then Nathanael sayde vnto him, Can there any good thing come out of Nazareth? Philip saide to him, Come, and see.

(Notes Reference) (19) And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.

(19) We must especially take heed of false presumptions, which prevent us from entrance to Christ.

(Joh 1:47) Iesus sawe Nathanael comming to him, and saide of him, Beholde in deede an Israelite, in whom is no guile.

(Notes Reference) (20) Jesus saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile!

(20) Simple uprightness discerns the true Israelites from the false.

(Joh 1:48) Nathanael sayde vnto him, Whence knewest thou mee? Iesus answered, and sayd vnto him, Before that Philip called thee, when thou wast vnder the figge tree, I sawe thee.

(Notes Reference) (21) Nathanael saith unto him, Whence knowest thou me? Jesus answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee.

(21) The purpose of miracles is to set before us Christ the Almighty, and also the only author of our salvation, in order that we may apprehend him by faith.

(Joh 1:49) Nathanael answered, and saide vnto him, Rabbi, thou art that Sonne of God: thou art that King of Israel.

(Joh 1:50) Iesus answered, and sayde vnto him, Because I sayde vnto thee, I sawe thee vnder the figtree, beleeuest thou? thou shalt see greater things then these.

(Joh 1:51) And he saide vnto him, Verely, verely I say vnto you, hereafter shall yee see heauen open, and the Angels of God ascending, and descending vpon that Sonne of man.

(Notes Reference) And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see heaven open, and the angels of God (x) ascending and descending upon the Son of man.

(x) These words signify the power of God which would appear in Christ's ministry by the angels serving him as the head of the Church.