Read Scripture In A Year: December 11

(Job 13:1) Loe, mine eye hath seene all this: mine eare hath heard, and vnderstande it.

(Job 13:2) I knowe also as much as you knowe: I am not inferiour vnto you.

(Job 13:3) But I will speake to the Almightie, and I desire to dispute with God.

(Notes Reference) Surely I would speak to the Almighty, and I desire (a) to reason with God.

(a) For although he knew that God was just, which was revealed in his ordinary working and another in his secret counsel, yet he uttered his affection to God, because he was not able to understand the reason he punished him.

(Job 13:4) For in deede ye forge lyes, and all you are physitions of no value.

(Notes Reference) But ye [are] forgers of lies, ye [are] all (b) physicians of no value.

(b) You do not well apply your medicine to the disease.

(Job 13:5) Oh, that you woulde holde your tongue, that it might be imputed to you for wisedome!

(Job 13:6) Nowe heare my disputation, and giue eare to the arguments of my lips.

(Job 13:7) Will ye speake wickedly for Gods defence, and talke deceitfully for his cause?

(Notes Reference) Will ye speak (c) wickedly for God? and talk deceitfully for him?

(c) He condemns their zeal, who did not have knowledge, nor regarded they to comfort him, but always granted on God's justice, as though it was not evidently seen in Job, unless they had undertaken the probation of it.

(Job 13:8) Will ye accept his person? or will ye contende for God?

(Job 13:9) Is it well that he shoulde seeke of you? will you make a lye for him, as one lyeth for a man?

(Job 13:10) He will surely reprooue you, if ye doe secretly accept any person.

(Job 13:11) Shall not his excellencie make you afraid? and his feare fall vpon you?

(Job 13:12) Your memories may be compared vnto ashes, and your bodyes to bodyes of clay.

(Notes Reference) Your (d) remembrances [are] like unto ashes, your bodies to bodies of clay.

(d) Your fame will come to nothing.

(Job 13:13) Holde your tongues in my presence, that I may speake, and let come vpon what will.

(Job 13:14) Wherefore doe I take my flesh in my teeth, and put my soule in mine hande?

(Notes Reference) Wherefore do I (e) take my flesh in my teeth, and put my life in mine hand?

(e) Is not this a revealed sign of my affliction and that I do not complain without cause, seeing that I am thus tormented as though I should tear my own flesh, and put my life in danger?

(Job 13:15) Loe, though he slay me, yet will I trust in him, and I will reprooue my wayes in his sight.

(Job 13:16) He shalbe my saluation also: for the hypocrite shall not come before him.

(Notes Reference) He also [shall be] my salvation: for an (f) hypocrite shall not come before him.

(f) By which he declares that he is not a hypocrite as they charged him.

(Job 13:17) Heare diligently my wordes, and marke my talke.

(Job 13:18) Beholde nowe: if I prepare me to iudgement, I knowe that I shalbe iustified.

(Notes Reference) Behold now, I have ordered [my] cause; I know that I shall be (g) justified.

(g) That is, cleared and not cut off for my sins, as you think.

(Job 13:19) Who is he, that will pleade with me? for if I nowe holde my tongue, I dye.

(Notes Reference) Who [is] he [that] will plead (h) with me? for now, if I hold my tongue, I shall (i) give up the ghost.

(h) To prove that God punishes me for my sins.

(i) If I do not defend my cause, every man will condemn me.

(Job 13:20) But doe not these two things vnto me: then will I not hide my selfe from thee.

(Job 13:21) Withdrawe thine hande from me, and let not thy feare make me afraide.

(Notes Reference) (k) Withdraw thine hand far from me: and let not thy dread make me afraid.

(k) He shows what these two things are.

(Job 13:22) Then call thou, and I will answere: or let me speake, and answere thou me.

(Job 13:23) Howe many are mine iniquities and sinnes? shewe me my rebellion, and my sinne.

(Notes Reference) How many [are] (l) mine iniquities and sins? make me to know my transgression and my sin.

(l) His pangs move him to reason with God, not denying that he had sinned: but he desired to understand what his great sins were that he deserved such rigor, in which he sinned by demanding a reason from God why he punished him.

(Job 13:24) Wherefore hidest thou thy face, and takest me for thine enemie?

(Job 13:25) Wilt thou breake a leafe driuen to and from? and wilt thou pursue the drie stubble?

(Job 13:26) For thou writest bitter things against me, and makest me to possesse the iniquities of my youth.

(Notes Reference) For thou writest bitter things against me, and makest me to possess (m) the iniquities of my youth.

(m) You punish me now for the sins that I committed in my youth.

(Job 13:27) Thou puttest my feete also in the stocks, and lookest narrowly vnto all my pathes, and makest the print thereof in ye heeles of my feet.

(Notes Reference) Thou puttest my feet also in the (n) stocks, and lookest narrowly unto all my paths; thou settest a print upon the heels of my feet.

(n) You make me your prisoner, and so press me that I cannot stir hand or foot.

(Job 13:28) Such one consumeth like a rotten thing, and as a garment that is motheaten.

Passage 2: Nahum 3

(Nah 3:1) O bloody citie, it is all full of lyes, and robberie: the pray departeth not:

(Notes Reference) Woe to the bloody city! it [is] all full of lies [and] robbery; (a) the prey departeth not;

(a) It never ceases to spoil and rob.

(Nah 3:2) The noyse of a whippe, and the noyse of the mouing of the wheeles, and the beating of the horses, and the leaping of the charets.

(Notes Reference) The noise of a whip, (b) and the noise of the rattling of the wheels, and of the pransing horses, and of the jumping chariots.

(b) He shows how the Chaldeans will hasten, and how courageous their horses will be in beating the ground when they come against the Assyrians.

(Nah 3:3) The horseman lifteth vp both the bright sword, and the glittering speare, and a multitude is slaine, and the dead bodyes are many: there is none ende of their corpses: they stumble vpon their corpses,

(Nah 3:4) Because of the multitude of the fornications of the harlot that is beautifull, and is a mistresse of witchcraft, and selleth the people thorow her whoredome, and the nations thorowe her witchcrafts.

(Notes Reference) Because of the multitude of the whoredoms of the wellfavoured (c) harlot, the mistress of witchcrafts, that selleth nations through her whoredoms, and families through her witchcrafts.

(Nah 3:5) Beholde, I come vpon thee, saith the Lord of hostes, and will discouer thy skirtes vpon thy face, and will shewe the nations thy filthines, and the kingdomes thy shame.

(Nah 3:6) And I will cast filth vpon thee, and make thee vile, and will set thee as a gasing stocke.

(Nah 3:7) And it shall come to passe, that al they that looke vpon thee, shall flee from thee, and say, Nineueh is destroyed, who will haue pitie vpon her? where shall I seeke comforters for thee?

(Nah 3:8) Art thou better then No, which was ful of people? that lay in the riuers, and had the waters round about it? whose ditche was the sea, and her wall was from the sea?

(Notes Reference) Art thou better than populous (d) No, that was situate among the rivers, [that had] the waters round about it, whose rampart [was] the sea, [and] her wall [was] from the sea?

(d) Meaning Alexandria, which had a compact of peace with so many nations, and yet was now destroyed.

(Nah 3:9) Ethiopia and Egypt were her strength, and there was none ende: Put and Lubim were her helpers.

(Nah 3:10) Yet was she caried awaye, and went into captiuitie: her young children also were dashed in pieces at the head of all the streetes: and they cast lottes for her noble men, and al her myghtie men were bound in chaines.

(Nah 3:11) Also thou shalt bee drunken: thou shalt hide thy selfe, and shalt seeke helpe because of the enemie.

(Nah 3:12) All thy strong cities shall be like figtrees with the first ripe figs: for if they be shaken, they fall into the mouth of the eater.

(Nah 3:13) Beholde, thy people within thee are women: the gates of thy land shalbe opened vnto thine enemies, and ye fire shall deuoure thy barres.

(Nah 3:14) Drawe thee waters for the siege: fortifie thy strong holdes: go into the clay, and temper the morter: make strong bricke.

(Nah 3:15) There shall ye fire deuoure thee: the sword shall cut thee off: it shall eate thee vp like the locustes, though thou bee multiplied like the locustes, and multiplyed like the grashopper.

(Notes Reference) There shall the fire devour thee; the sword shall cut thee off, it shall eat thee up like the (e) cankerworm: make thyself many as the cankerworm, make thyself many as the locusts.

(c) Signifying that God's judgments would suddenly destroy the Assyrians, as these vermin do with rain or change of weather.

(Nah 3:16) Thou hast multiplied thy marchantes aboue the starres of heauen: the locust spoileth and flyeth away.

(Nah 3:17) Thy princes are as the grashoppers, and thy captaines as the great grashoppers which remaine in the hedges in the colde day: but when the sunne ariseth, they flee away and their place is not knowen where they are.

(Nah 3:18) Thy shepheardes doe sleepe, O King of Asshur: thy strong men lie downe: thy people is scattered vpon the mountaines, and no man gathereth them.

(Notes Reference) Thy (f) shepherds slumber, O king of Assyria: thy nobles shall dwell [in the dust]: thy people is scattered upon the mountains, and no man gathereth [them].

(f) Your princes and counsellors.

(Nah 3:19) There is no healing of thy wounde: thy plague is grieuous: all that heare the brute of thee, shall clap the handes ouer thee: for vpon whome hath not thy malice passed continually?

(Notes Reference) [There is] no healing of thy bruise; thy wound is grievous: all that hear the bruit of thee shall clap the hands over thee: for upon (g) whom hath not thy wickedness passed continually?

(g) Meaning that the Assyrians had done hurt to all people.

Passage 3: 1 Peter 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(Notes Reference)

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

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

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

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

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

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

(k) From everlasting.

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

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

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

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

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

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

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

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

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

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

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

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