Read Scripture In A Year: December 10

(Job 12:1) Then Iob answered, and sayde,

(Job 12:2) In deede because that ye are the people onely, wisedome must dye with you.

(Notes Reference) No doubt but ye [are] the people, and (a) wisdom shall die with you.

(a) Because you do not feel what you speak, you think the whole stands in words, and so flatter yourselves as though no one else knew anything, or could know except you.

(Job 12:3) But I haue vnderstanding aswel as you, and am not inferior vnto you: yea, who knoweth not such things?

(Job 12:4) I am as one mocked of his neighbour, who calleth vpon God, and he heareth him: the iust and the vpright is laughed to scorne.

(Notes Reference) I am (b) [as] one mocked of his neighbour, who calleth upon God, and he (c) answereth him: the just upright [man is] laughed to scorn.

(b) He reproves his friends for two faults: one, that they thought they had better knowledge than they did: and the other, that instead of true consolation, they derided and despised their friend in his adversity.

(c) Who being a mocker and a wicked man, thinks that no man is in God's favour but he, because he has all things that he desires.

(Job 12:5) Hee that is readie to fall, is as a lampe despised in the opinion of the riche.

(Notes Reference) (d) He that is ready to slip with [his] feet [is as] a lamp despised in the thought of him that is at ease.

(d) As the rich do not esteem a light or torch that goes out, so he despised he that falls from prosperity to adversity.

(Job 12:6) The tabernacles of robbers doe prosper, and they are in safetie, that prouoke God, whome God hath enriched with his hand.

(Job 12:7) Aske now the beasts, and they shall teach thee, and the foules of the heauen, and they shall tell thee:

(Notes Reference) But ask now the beasts, (e) and they shall teach thee; and the fowls of the air, and they shall tell thee:

(e) He declares to them that disputed against him, that their wisdom is common to all, and such as the very brute beasts teach daily.

(Job 12:8) Or speake to the earth, and it shall shewe thee: or the fishes of the sea, and they shall declare vnto thee.

(Job 12:9) Who is ignorant of all these, but that the hande of the Lord hath made these?

(Job 12:10) In whose hande is the soule of euery liuing thing, and the breath of all mankinde.

(Job 12:11) Doeth not the eares discerne the words? and the mouth taste meate for it selfe?

(Notes Reference) Doth not the ear (f) try words? and the mouth taste his meat?

(f) He exhorts them to be wise in judging, and as well to know the right use of their God-given ears, as well as their mouths.

(Job 12:12) Among the ancient is wisedome, and in the length of dayes is vnderstanding.

(Notes Reference) With the (g) ancient [is] wisdom; and in length of days understanding.

(g) Though men by age and continuance of time attain wisdom, yet it is not comparable to God's wisdom, nor able to comprehend his judgments, in which he answers to that which was alleged, (Job 8:8).

(Job 12:13) With him is wisedome and strength: he hath counsell and vnderstanding.

(Job 12:14) Beholde, he will breake downe, and it can not be built: he shutteth a man vp, and he can not be loosed.

(Job 12:15) Beholde, he withholdeth the waters, and they drie vp: but when he sendeth them out, they destroy the earth.

(Job 12:16) With him is strength and wisedome: hee that is deceiued, and that deceiueth, are his.

(Notes Reference) With him [is] strength and wisdom: the deceived and the (h) deceiver [are] his.

(h) He shows that there is nothing done in this world without God's will and ordinance, else he would not be Almighty.

(Job 12:17) He causeth the counsellers to goe as spoyled, and maketh the iudges fooles.

(Job 12:18) He looseth the collar of Kings, and girdeth their loynes with a girdle.

(Notes Reference) (i) He looseth (k) the bond of kings, and girdeth their loins with a girdle.

(i) He takes wisdom from them.

(k) He abates the humour of princes, and brings them into the subjection of others.

(Job 12:19) He leadeth away the princes as a pray, and ouerthroweth the mightie.

(Job 12:20) He taketh away the speach from the faithfull counsellers, and taketh away the iudgement of the ancient.

(Notes Reference) He removeth away the speech of the (l) trusty, and taketh away the understanding of the aged.

(l) He causes their words to have no credit, which is when he will punish sin.

(Job 12:21) He powreth contempt vpon princes, and maketh the strength of the mightie weake.

(Job 12:22) He discouereth the deepe places from their darkenesse, and bringeth foorth the shadowe of death to light.

(Job 12:23) He increaseth the people, and destroyeth them: he inlargeth the nations, and bringeth them in againe.

(Notes Reference) He (m) increaseth the nations, and destroyeth them: he enlargeth the nations, and straiteneth them [again].

(m) In this discourse of God's wonderful works, Job shows that whatever is done in this world both in the order and change of things, is by God's will and appointment, in which he declares that he thinks well of God, and is able to set forth his power in words as they that reasoned against him were.

(Job 12:24) He taketh away the heartes of the that are the chiefe ouer the people of the earth, and maketh them to wander in the wildernes out of the way.

(Job 12:25) They grope in the darke without light: and he maketh the to stagger like a drunken man.

Passage 2: Nahum 1-2

(Nah 1:1) The burden of Nineueh. The booke of the vision of Nahum the Elkeshite.

(Notes Reference) The (a) burden of Nineveh. (b) The book of the vision of Nahum the (c) Elkoshite.

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

(a) See Isa 13:1

(b) The vision or revelation, which God commanded Nahum to write concerning the Ninevites.

(Nah 1:2) God is ielous, and the Lord reuengeth: the Lord reuengeth: euen the Lord of anger, the Lord will take vengeance on his aduersaries, and he reserueth wrath for his enemies.

(Notes Reference) God [is] (d) jealous, and the LORD revengeth; the LORD revengeth, and (e) [is] furious; the LORD will take vengeance on his adversaries, and he reserveth [wrath] for his enemies.

(d) Meaning, of his glory.

(e) With his own he is but angry for a time, but his anger is never appeased toward the reprobate, even though he defers it for a time.

(Nah 1:3) The Lord is slow to anger, but he is great in power, and will not surely cleare the wicked: the Lord hath his way in ye whirlewind, and in the storme, and the cloudes are the dust of his feete.

(Notes Reference) The (f) LORD [is] slow to anger, and great in power, and will not at all acquit [the wicked]: the LORD hath his way in the whirlwind and in the storm, and the clouds [are] the dust of his feet.

(f) Thus the wicked would make God's mercy an occasion to sin, but the Prophet wishes them to consider his power and justice.

(Nah 1:4) He rebuketh the sea, and dryeth it, and he dryeth vp all the riuers: Bashan is wasted and Carmel, and the floure of Lebanon is wasted.

(Nah 1:5) The mountaines tremble for him, and the hilles melt, and the earth is burnt at his sight, yea, the worlde, and all that dwell therein.

(Nah 1:6) Who can stande before his wrath? or who can abide in the fiercenesse of his wrath? his wrath is powred out like fire, and the rockes are broken by him.

(Notes Reference) (g) Who can stand before his indignation? and who can abide in the fierceness of his anger? his fury is poured out like fire, and the rocks are thrown down by him.

(g) If all creatures are at God's commandment, and none are able to resist his wrath, will man flatter himself, and think by any means to escape, when he provokes his God to anger?

(Nah 1:7) The Lord is good and as a strong hold in the day of trouble, and he knoweth them that trust in him.

(Notes Reference) The LORD [is] good, (h) a strong hold in the day of trouble; and he knoweth them that trust in him.

(h) Lest the faithful should be discouraged by hearing the power of God, he shows them that his mercy appertains to them, and that he has care over them.

(Nah 1:8) But passing ouer as with a flood, he will vtterly destroy the place thereof, and darknesse shall pursue his enemies.

(Notes Reference) But with an overrunning flood he will make an utter end of the (i) place thereof, and darkness shall pursue his enemies.

(i) Signifying that God will suddenly destroy Nineveh and the Assyrians in such a way, that they will lie in perpetual darkness, and never recover their strength again.

(Nah 1:9) What doe ye imagine against the Lord? he wil make an vtter destruction: affliction shall not rise vp the seconde time.

(Notes Reference) What do ye (k) imagine against the LORD? he will make an utter end: affliction shall not rise up the second time.

(k) He shows that the undertakings of the Assyrians against Judah and the Church were against God, and therefore he would so destroy them the first time, that he would not need to return the second time.

(Nah 1:10) For he shall come as vnto thornes folden one in another, and as vnto drunkards in their drunkennesse: they shall be deuoured as stubble fully dryed.

(Notes Reference) For while [they be] folden together [as] (l) thorns, and while they are drunken [as] drunkards, they shall be devoured as stubble fully dry.

(l) Though the Assyrians think themselves like thorns that prick on all sides, yet the Lord will set fire on them, and as drunken men are not able to stand against any force, so they will not be able to resist him at all.

(Nah 1:11) There commeth one out of thee that imagineth euill against the Lord, euen a wicked counsellour.

(Notes Reference) There is [one] (m) come out of thee, that imagineth evil against the LORD, a wicked counsellor.

(m) Which may be understood either of Sennacherib, or of the whole body of the people of Nineveh.

(Nah 1:12) Thus saith the Lord, Though they be quiet, and also many, yet thus shall they be cut off when he shall passe by: though I haue afflicted thee, I will afflict thee no more.

(Notes Reference) Thus saith the LORD; Though [they be] (n) quiet, and likewise many, yet thus shall they be cut down, when he shall pass through. Though I have afflicted thee, I will afflict thee no more.

(n) Though they think themselves in most safety, and of greatest strength, yet when God will pass by, he will destroy them: nonetheless, he comforts his Church, and promises to stop punishing them by the Assyrians.

(Nah 1:13) For nowe I will breake his yoke from thee, and will burst thy bonds in sunder.

(Nah 1:14) And the Lord hath giuen a commandement concerning thee, that no more of thy name be sowen: out of the house of thy gods will I cut off the grauen, and the molten image: I will make it thy graue for thee, for thou art vile.

(Notes Reference) And the LORD hath given a commandment concerning thee, [that] no more of thy name be (o) sown: out of the house of thy gods will I cut off the graven image and the molten image: I will make thy grave; for thou art vile.

(o) Meaning, Sennacherib, who would have no more children, but be slain in the house of his gods; (2Ki 19:36-37).

(Nah 1:15) Beholde vpon the mountaines the feete of him that declareth, and publisheth peace: O Iudah, keepe thy solemne feastes, perfourme thy vowes: for the wicked shall no more passe thorowe thee: he is vtterly cut off.

(Notes Reference) Behold upon the mountains the feet of him that bringeth good tidings, that publisheth (p) peace! O Judah, keep thy solemn feasts, perform thy vows: for the wicked shall no more pass through thee; he is utterly cut off.

(p) Which peace the Jews would enjoy by the death of Sennacherib.

(Nah 2:1) The destroyer is come before thy face: keepe the munition: looke to the way: make thy loynes strong: increase thy strength mightily.

(Notes Reference) (a) He that dasheth in pieces is come up before thy face: keep the munition, watch the way, make [thy] loins strong, fortify [thy] power mightily.

(a) That is, Nebuchadnezzar is in readiness to destroy the Assyrians: and the Prophet derides the undertakings of the Assyrians who prepared to resist him.

(Nah 2:2) For the Lord hath turned away the glorie of Iaakob, as the glorie of Israel: for the emptiers haue emptied them out, and marred their vine branches.

(Notes Reference) For the LORD hath (b) turned away the excellency of Jacob, as the excellency of Israel: for the emptiers have emptied them out, and (c) marred their vine branches.

(b) Seeing God has punished his own people Judah and Israel, he will now punish the enemies by whom he scourged them; read (Isa 10:12).

(Nah 2:3) The shield of his mightie men is made red: the valiant men are in skarlet: the charets shalbe as in the fire and flames in the day of his preparation, and the firre trees shall tremble.

(Notes Reference) The shield of his mighty men is made red, (d) the valiant men [are] in scarlet: the chariots [shall be] with flaming torches in the day of his preparation, and (e) the fir trees shall be terribly shaken.

(d) Both to put fear into the enemy, and also that they themselves should not so soon detect blood among one another, to discourage them.

(e) Meaning their spears would shake and crash together.

(Nah 2:4) The charets shall rage in the streetes: they shall runne to and from in the hie wayes: they shall seeme like lampes: they shall shoote like the lightning.

(Nah 2:5) He shall remember his strong men: they shall stumble as they goe: they shall make haste to the walles thereof, and the defence shall bee prepared.

(Notes Reference) (f) He shall recount his worthies: they shall stumble in their walk; they shall make haste to the wall thereof, and the defence shall be prepared.

(f) Then the Assyrians will seek by all means to gather their power, but all things will fail them.

(Nah 2:6) The gates of the riuers shalbe opened, and the palace shall melt.

(Nah 2:7) And Huzzab the Queene shalbe led away captiue, and her maides shall leade her as with the voyce of doues, smiting vpon their breastes.

(Nah 2:8) But Nineueh is of olde like a poole of water: yet they shall flee away. Stande, stande, shall they crie: but none shall looke backe.

(Notes Reference) But Nineveh [is] of (g) old like a pool of water: yet they shall flee away. Stand, stand, [shall they cry]; but none shall look back.

(g) The Assyrians will flatter themselves and say that Nineveh is so ancient that it can never perish, and is as a fishpool, whose waters cannot be touched by those that walk on the banks. But they will be scattered, and will not look back, even if men call them.

(Nah 2:9) Spoyle ye the siluer, spoyle the golde: for there is none ende of the store, and glorie of all the pleasant vessels.

(Notes Reference) (h) Take ye the spoil of silver, take the spoil of gold: for [there is] none end of the store [and] glory out of all the pleasant furniture.

(h) God commands the enemies to spoil Nineveh, and promises them infinite riches and treasures.

(Nah 2:10) She is emptie and voyde and waste, and the heart melteth, and the knees smite together, and sorowe is in all loynes, and the faces of the all gather blackenesse.

(Notes Reference) (i) She is empty, and void, and waste: and the heart melteth, and the knees smite together, and much pain [is] in all loins, and the faces (k) of them all gather blackness.

(i) That is, Nineveh, and the men of it will be after this manner.

(k) See Joe 2:6

(Nah 2:11) Where is the dwelling of the lyons, and the pasture of the lyons whelpes? where the lyon, and the lionesse walked, and the lyons whelpe, and none made them afrayde.

(Notes Reference) Where [is] the (l) dwelling of the lions, and the feedingplace of the young lions, where the lion, [even] the old lion, walked, [and] the lion's whelp, and none made [them] afraid?

(l) Meaning, Nineveh, whose inhabitants were cruel like the lions, and given to all oppression, and spared no violence or tyranny to provide for their wives and children.

(Nah 2:12) The lyon did teare in pieces ynough for his whelpes, and woryed for his lyonesse, and filled his holes with praye, and his dennes with, spoyle.

(Nah 2:13) Beholde, I come vnto thee, sayeth the Lord of hostes, and I will burne her charets in the smoke, and the sworde shall deuoure thy yong lyons, and I will cut off thy spoyle from the earth, and the voyce of thy messengers shall no more be heard.

(Notes Reference) Behold, I [am] against thee, saith the LORD of hosts, and I will burn her chariots in the (m) smoke, and the sword shall devour thy young lions: and I will cut off thy prey from the earth, and the voice of thy (n) messengers shall no more be heard.

(m) That is, as soon as my wrath begins to burn.

(n) Signifying the heralds, who were accustomed to proclaim war. Some read, "of you gum teeth", with which Nineveh was accustomed to bruise the bones of the poor.

Passage 3: James 5

(Jam 5:1) Goe to nowe, ye rich men: weepe, and howle for your miseries that shall come vpon you.

(Notes Reference) Go (1) to now, [ye] rich men, weep and howl for your miseries that shall come upon [you].

(1) He denounces utter destruction to the wicked and profane rich men, and such as are drowned in their riotousness, mocking their foolish confidence when there is nothing indeed more vain than such things.

(Jam 5:2) Your riches are corrupt, and your garments are moth eaten.

(Jam 5:3) Your gold and siluer is cankred, and the rust of them shalbe a witnesse against you, and shall eate your flesh, as it were fire. Ye haue heaped vp treasure for the last dayes.

(Jam 5:4) Behold, the hire of ye labourers, which haue reaped your fieldes (which is of you kept backe by fraude) cryeth, and the cryes of them which haue reaped, are entred into the eares of the Lord of hostes.

(Notes Reference) Behold, the hire of the labourers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the (a) ears of the Lord of sabaoth.

(a) The Lord who is more mighty than ye are, hath heard them.

(Jam 5:5) Ye haue liued in pleasure on the earth, and in wantonnes. Ye haue nourished your heartes, as in a day of slaughter.

(Notes Reference) Ye have lived in pleasure on the earth, and been wanton; ye have (b) nourished your hearts, as in a (c) day of slaughter.

(b) You have pampered yourselves.

(Jam 5:6) Ye haue condemned and haue killed the iust, and he hath not resisted you.

(Jam 5:7) Be patient therefore, brethren, vnto the comming of the Lord. Behold, the husbandman wayteth for the precious fruite of the earth, and hath long patience for it, vntill he receiue the former, and the latter rayne.

(Notes Reference) (2) Be patient therefore, brethren, unto the coming of the Lord. (3) Behold, the husbandman waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain.

(2) He applies that to the poor, which he spoke against the rich, warning them to wait for the Lord's coming patiently, who will avenge the injuries which the rich men do to them. (3) The taking away of an objection: Although his coming seems to linger, yet at the least we must follow the farmer, we who do patiently wait for the times that are fitting for the fruits of the earth. And again, God will not postpone the least bit of the time that he has appointed.

(Jam 5:8) Be ye also patient therefore and settle your hearts: for ye comming of the Lord draweth neere.

(Jam 5:9) Grudge not one against another, brethren, least ye be condemned: behold, the iudge standeth before the doore.

(Notes Reference) (4) (d) Grudge not one against another, brethren, lest ye be condemned: (5) behold, the judge standeth before the door.

(4) He commends Christian patience, for that which others through impatience use to accuse one another, the faithful on the other hand, do not complain though they receive injury.

(d) By grudging he means a certain inward complaining which indicates impatience. (5) The conclusion: The Lord is at the door and will defend his own and avenge his enemies, and therefore we do not need to trouble ourselves.

(Jam 5:10) Take, my brethren, the Prophets for an ensample of suffering aduersitie, and of long patience, which haue spoken in the Name of the Lord.

(Notes Reference) (6) Take, my brethren, the prophets, who have spoken in the name of the Lord, for an example of suffering affliction, and of patience.

(6) Because most men will object, that it is good to repel injuries by whatever means, he contrasts that with the examples of the fathers whose patience had a most happy end, because God as a most bountiful Father, never forsakes his.

(Jam 5:11) Beholde, we count them blessed which endure. Ye haue heard of the patience of Iob, and haue knowen what ende the Lord made. For the Lord is very pitifull and mercifull.

(Notes Reference) Behold, we count them happy which endure. Ye have heard of the patience of Job, and have seen the (e) end of the Lord; that the Lord is very pitiful, and of tender mercy.

(e) What end the Lord gave.

(Jam 5:12) But before all thinges, my brethren, sweare not, neither by heauen, nor by earth, nor by any other othe: but let your yea, be yea, and your nay, nay, lest ye fall into condemnation.

(Notes Reference) (7) But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let (f) your yea be yea; and [your] nay, nay; lest ye fall into condemnation.

(7) Because even the best men sometimes through impatience slip and speak oaths sometimes lesser, sometimes greater, the apostle warns us to detest such wickedness, and to accustom our tongues to simple and true talk.

(Jam 5:13) Is any among you afflicted? Let him pray. Is any merie? Let him sing.

(Notes Reference) (8) Is any among you afflicted? let him pray. Is any merry? let him sing psalms.

(8) He shows the best remedy against all afflictions, that is, prayers which have their place both in sorrow and joy.

(Jam 5:14) Is any sicke among you? Let him call for the Elders of the Church, and let them pray for him, and anoynt him with oyle in the Name of the Lord.

(Notes Reference) (9) Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with (g) oil in the (h) name of the Lord:

(9) He shows peculiarly, to what physicians especially we must go when we are diseased, that is, to the prayers of the elders, which then also could cure the body, (for so much as the gift of healing was then in force) and take away the main cause of sickness and diseases, by obtaining healing for the sick through their prayers and exhortations.

(g) This was a sign of the gift of healing: and now seeing we have the gift no more, the sign is no longer necessary.

(h) By calling on the name of the Lord.

(Jam 5:15) And the prayer of faith shall saue the sicke, and the Lord shall raise him vp: and if he haue committed sinnes, they shalbe forgiuen him.

(Notes Reference) And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed (i) sins, they shall be forgiven him.

(i) He has reason in making mention of sins, for diseases are often sent because of sins.

(Jam 5:16) Acknowledge your faultes one to another, and pray one for another, that ye may be healed: for the prayer of a righteous man auaileth much, if it be feruent.

(Notes Reference) (10) Confess [your] faults one to another, and pray one for another, that ye may be healed. (11) The effectual fervent prayer of a righteous man availeth much.

(10) Because God pardons the sins of those who confess and acknowledge them, and not those who justify themselves. Therefore the apostle adds, we ought to freely confer with one another concerning those inward diseases, that we may help one another with our prayers.

(11) He commends prayers by the effects that come of them, that all men may understand that there is nothing more effectual than they are, so that they proceed from a pure mind.

(Jam 5:17) Helias was a man subiect to like passions as we are, and he prayed earnestly that it might not rayne, and it rayned not on the earth for three yeeres and sixe moneths.

(Jam 5:18) And he prayed againe, and the heauen gaue rayne, and the earth brought forth her fruite.

(Jam 5:19) Brethren, if any of you hath erred from the trueth, and some man hath conuerted him,

(Notes Reference) (12) Brethren, if any of you do err from the truth, and one (k) convert him;

(12) The taking away of an objection: all rebukes are not condemned, seeing that on the contrary there is nothing more acceptable to God than to call into the holy way, a brother that was wandering out of the way.

(k) Has called him back from his way.

(Jam 5:20) Let him know that he which hath conuerted the sinner from going astray out of his way, shall saue a soule from death, and shall hide a multitude of sinnes.