Read Scripture In A Year: December 12

(Job 14:1) Man that is borne of woman, is of short continuance, and full of trouble.

(Notes Reference) Man (a) [that is] born of a woman [is] of few days, and full of trouble.

(a) Taking the opportunity of his adversaries words he describes the state of man's life from his birth to his death.

(Job 14:2) He shooteth foorth as a flowre, and is cut downe: he vanisheth also as a shadowe, and continueth not.

(Job 14:3) And yet thou openest thine eyes vpon such one, and causest me to enter into iudgement with thee.

(Notes Reference) And dost thou open thine eyes upon such an (b) one, and bringest me into judgment with thee?

(b) His meaning is, that seeing that man is so frail a creature, God should not handle him so extremely, in which Job shows the wickedness of the flesh, when it is not subject to the Spirit.

(Job 14:4) Who can bring a cleane thing out of filthinesse? there is not one.

(Job 14:5) Are not his dayes determined? the nober of his moneths are with thee: thou hast appointed his boundes, which he can not passe.

(Job 14:6) Turne from him that he may cease vntill his desired day, as an hyreling.

(Notes Reference) Turn from him, that he may rest, till he shall accomplish, (c) as an hireling, his day.

(c) Until the time you have appointed him to die, which he desires as the hireling waits for the end of his labour to receive his wages.

(Job 14:7) For there is hope of a tree, if it bee cut downe, that it will yet sproute, and the branches thereof will not cease.

(Job 14:8) Though the roote of it waxe olde in the earth, and the stocke thereof be dead in ye ground,

(Job 14:9) Yet by the sent of water it will bud, and bring foorth boughes like a plant.

(Job 14:10) But man is sicke, and dyeth, and man perisheth, and where is he?

(Notes Reference) (d) But man dieth, and wasteth away: yea, man giveth up the ghost, and where [is] he?

(d) He speaks here not as though he had no hope of immortality but as a man in extreme pain, when reason is overcome by afflictions and torments.

(Job 14:11) As the waters passe from the sea, and as the flood decayeth and dryeth vp,

(Job 14:12) So man sleepeth and riseth not: for hee shall not wake againe, nor be raised from his sleepe till the heauen be no more.

(Job 14:13) Oh that thou wouldest hide me in the graue, and keepe me secret, vntill thy wrath were past, and wouldest giue me terme, and remember me.

(Notes Reference) O that thou wouldest hide me in the grave, that thou wouldest keep me secret, until thy (e) wrath be past, that thou wouldest appoint me a set time, and (f) remember me!

(e) By this he declares that the fear of God's judgment was the reason why he desired to die.

(f) That is, relieve my pain and take me to mercy.

(Job 14:14) If a man die, shall he liue againe? All the dayes of mine appointed time will I waite, till my changing shall come.

(Notes Reference) If a man die, shall he live [again]? all the days of my appointed time will I wait, till (g) my change come.

(g) Meaning, to the day of the resurrection when he would be changed and renewed.

(Job 14:15) Thou shalt call me, and I shall answere thee: thou louest the worke of thine own hands.

(Notes Reference) Thou shalt call, and I will (h) answer thee: thou wilt have a desire to the work of thine hands.

(h) Though I am afflicted in this life, yet in the resurrection I will feel your mercies and answer when you call me.

(Job 14:16) But nowe thou nombrest my steppes, and doest not delay my sinnes.

(Job 14:17) Mine iniquitie is sealed vp, as in a bagge, and thou addest vnto my wickednesse.

(Notes Reference) My transgression [is] sealed up in a (i) bag, and thou sewest up mine iniquity.

(i) You lay them all together and do not allow any of my sins to go unpunished.

(Job 14:18) And surely as the mountaine that falleth, commeth to nought, and the rocke that is remooued from his place:

(Notes Reference) And surely the mountain falling cometh to nought, and the (k) rock is removed out of his place.

(k) He murmurs through the impatiency of the flesh against God, as though he used great severity against him as against the hard rocks, or waters that overflow, so that by this the opportunity of his hope is taken away.

(Job 14:19) As the water breaketh the stones, when thou ouerflowest the things which growe in the dust of ye earth: so thou destroyest ye hope of man.

(Job 14:20) Thou preuailest alway against him, so that he passeth away: he changeth his face when thou castest him away.

(Job 14:21) And he knoweth not if his sonnes shall be honourable, neither shall he vnderstand concerning them, whether they shalbe of lowe degree,

(Job 14:22) But while his flesh is vpon him, he shall be sorowfull, and while his soule is in him, it shall mourne.

(Notes Reference) But his (l) flesh upon him shall have pain, and his soul within him shall mourn.

(l) Yet while he is in pain and misery.

Passage 2: Habakkuk 1

(Hab 1:1) The burden, which Habakkuk the Prophet did see.

(Notes Reference) The burden which Habakkuk the prophet saw.

The Argument - The Prophet complains to God, considering the great felicity of the wicked, and the miserable oppression of the godly, who endure all types of affliction and cruelty, and yet can see no end. Therefore he had this revelation shown to him by God, that the Chaldeans would come and take them away as captives, so that they could look for no end of their troubles as yet, because of their stubbornness and rebellion against the Lord. And lest the godly should despair, seeing this horrible confusion, he comforts them by this, that God will punish the Chaldeans their enemies, when their pride and cruelty will be at height. And for this reason he exhorts the faithful to patience by his own example, and shows them a form of prayer, with which they should comfort themselves.

(Hab 1:2) O Lord, howe long shall I crye, and thou wilt not heare! euen crye out vnto thee for violence, and thou wilt not helpe!

(Notes Reference) O LORD, how long shall I cry, and thou wilt not hear! [even] cry out to thee (a) [of] violence, and thou wilt not save!

(a) The Prophet complains to God, and bewails that among the Jews is left no fairness and brotherly love: but instead of these reigns cruelty, theft, contention, and strife.

(Hab 1:3) Why doest thou shewe mee iniquitie, and cause me to beholde sorowe? for spoyling, and violence are before me: and there are that rayse vp strife and contention.

(Hab 1:4) Therefore the Lawe is dissolued, and iudgement doeth neuer go forth: for the wicked doeth compasse about the righteous: therefore wrong iudgement proceedeth.

(Notes Reference) Therefore the law is feeble, and judgment doth never go forth: for the wicked doth (b) surround the righteous; therefore judgment goeth forth (c) perverted

(b) To suppress him, if any should show himself zealous of God's cause.

(Hab 1:5) Beholde among the heathen, and regarde, and wonder, and maruaile: for I will worke a worke in your dayes: yee will not beleeue it, though it be tolde you.

(Notes Reference) Behold ye among the nations, and regard, and wonder marvellously: for [I] will work a work in your days, [which] (d) ye will not believe, though it be told [you].

(d) As in times past you would not believe God's word, so you will not now believe the strange plagues which are at hand.

(Hab 1:6) For lo, I raise vp the Caldeans, that bitter and furious nation, which shall goe vpon the breadth of the lande to possesse the dwelling places, that are not theirs.

(Hab 1:7) They are terrible and fearefull: their iudgement and their dignitie shall proceede of theselues.

(Notes Reference) They [are] terrible and dreadful: (e) their judgment and their dignity shall proceed from themselves.

(e) They themselves will be your judges in this cause, and none will have authority over them to control them.

(Hab 1:8) Their horses also are swifter then the leopards, and are more fierce then the wolues in the euening: and their horsemen are many: and their horsemen shall come from farre: they shall flie as the eagle hasting to meate.

(Hab 1:9) They come all to spoyle: before their faces shalbe an Eastwinde, and they shall gather the captiuitie, as the sand.

(Notes Reference) They shall come all for violence: their faces shall sup up [as] the (f) east wind, and they shall gather the captives (g) as the sand.

(f) For the Jews most feared this wind, because it destroyed their fruits.

(g) They will be so many in number.

(Hab 1:10) And they shall mocke the Kings, and the princes shalbe a skorne vnto them: they shall deride euery strong holde: for they shall gather dust, and take it.

(Notes Reference) And they shall scoff at the kings, and the princes shall be a scorn to them: they shall deride every strong hold; for they shall heap (h) dust, and take it.

(h) They will cast up mounds against it.

(Hab 1:11) Then shall they take a courage, and transgresse and doe wickedly, imputing this their power vnto their god.

(Notes Reference) Then shall [his] mind change, and he shall (i) pass over, and offend, [imputing] this his power to his god.

(i) The Prophet comforts the faithful that God will also destroy the Babylonians, because they will abuse this victory, and become proud and insolent, attributing the praise of this to their idols.

(Hab 1:12) Art thou not of olde, O Lord my God, mine holy one? we shall not die: O Lord, thou hast ordeined them for iudgement, and O God, thou hast established them for correction.

(Notes Reference) [Art] thou not from everlasting, O LORD my God, my Holy One? we shall not (k) die. O LORD, thou hast ordained them for judgment; and, O mighty God, thou hast established them for correction.

(k) He assures the godly of God's protection, showing that the enemy can do no more than God has appointed, and also that their sins require such a sharp rod.

(Hab 1:13) Thou art of pure eyes, and canst not see euill: thou canst not behold wickednesse: wherefore doest thou looke vpon the transgressors, and holdest thy tongue when the wicked deuoureth the man, that is more righteous then he?

(Hab 1:14) And makest men as the fishes of the sea, and as the creeping things, that haue no ruler ouer them.

(Notes Reference) And makest men as the (l) fishes of the sea, as the creeping animals, [that have] no ruler over them?

(l) So that the great devours the small, and the Chaldeans destroy all the world.

(Hab 1:15) They take vp all with the angle: they catch it in their net, and gather it in their yarne, whereof they reioyce and are glad.

(Hab 1:16) Therefore they sacrifice vnto their net, and burne incense vnto their yarne, because by them their portion is fat and their meat plenteous.

(Notes Reference) Therefore they sacrifice to their (m) net, and burn incense to their drag; because by them their portion [is] fat, and their food plenteous.

(m) Meaning that the enemies flatter themselves, and glory in their own strength, power, and intellect.

(Hab 1:17) Shall they therefore stretch out their net and not spare continually to slay the nations?

(Notes Reference) Shall they therefore empty their net, and not spare continually to slay (n) the nations?

(n) Meaning, that they would not.

Passage 3: 1 Peter 2

(1Pe 2:1) Wherefore, laying aside all maliciousnes, and all guile, and dissimulation, and enuie, and all euill speaking,

(Notes Reference) Wherefore (1) laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings,

(1) Having laid for the foundation the Spirit of God effectually working by the word, and having built on it three virtues which are the grounds of all Christian actions, that is, faith, hope, and charity: now he proceeds to a general exhortation the first part being that we flee all show of both secret and open malice.

(1Pe 2:2) As newe borne babes desire that sincere milke of the woorde, that yee may growe thereby,

(Notes Reference) (2) As (a) newborn babes, desire the sincere milk of the word, that ye may grow thereby:

(2) The second is, that being newly begotten and born of the new seed of the incorrupt word, drinking and sucking greedily the same word as milk, we should grow more and more in that spiritual life. And he calls it, sincere, not only because it is a most pure thing, but also that we should take heed of them which corrupt it.

(a) As it becomes new men.

(1Pe 2:3) Because yee haue tasted that the Lord is bountifull.

(Notes Reference) (3) If so be ye have tasted that the Lord [is] gracious.

(3) He commends that spiritual nourishment for the sweetness and profit of it.

(1Pe 2:4) To whome comming as vnto a liuing stone disallowed of men, but chosen of God and precious,

(Notes Reference) (4) To whom coming, [as unto] a living stone, disallowed indeed of men, but chosen of God, [and] precious,

(4) He advances the same exhortation, but uses another kind of borrowed speech, alluding to the temple. Therefore he says, that the company of the faithful is as a certain holy and spiritual building, built of the living stones, the foundation of which is Christ, as a living stone sustaining all that are joined to him with his living power and knitting them together with himself, although this great treasure is neglected by men.

(1Pe 2:5) Yee also as liuely stones, bee made a spirituall house, an holy Priesthoode to offer vp spirituall sacrifices acceptable to God by Iesus Christ.

(Notes Reference) Ye also, as lively stones, are built up a spiritual house, (5) an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ.

(5) Continuing, he compares us now to priests, placed for this purpose in the spiritual temple, that we should serve him with a spiritual worship, that is, with holiness and righteousness: but as the temple, so is the priesthood built upon Christ, in who alone all our spiritual offerings are accepted.

(1Pe 2:6) Wherefore also it is conteyned in the Scripture, Beholde, I put in Sion a chiefe corner stone, elect and precious: and hee that beleeueth therein, shall not be ashamed.

(Notes Reference) (6) Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded.

(6) He proves it by the testimony of the prophet Isaiah.

(1Pe 2:7) Vnto you therefore which beleeue, it is precious: but vnto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

(Notes Reference) (7) Unto you therefore which believe [he is] precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner,

(7) By setting the most blessed condition of the believers and triumphs over the other: and also prevents an offence which arises here, that none do more resist this doctrine of the gospel, than they who are chiefest among the people of God. In the time that Peter wrote these things, they were the priests, elders and scribes. Therefore he answers first of all, that there is no reason why any man should be astonished by their stubbornness, as though it were a strange matter, seeing as we have been foretold so long before, that it should so come to pass: and moreover, that it pleased God to create and make certain for this same purpose, that the Son of God might be glorified in their just condemnation. Thirdly, that the glory of Christ is hereby set forth greatly, whereas nonetheless Christ remains the sure head of his Church, and they that are offended by him, cast down and overthrow themselves, and not Christ. Fourthly, although they are created for this end and purpose, yet their fall and destruction is not to be attributed to God, but to their own obstinate stubbornness, which comes between God's decree, and the execution of it, or their condemnation, and is the true and proper cause of their destruction.

(1Pe 2:8) And a stone to stumble at, and a rocke of offence, euen to them which stumble at the woorde, being disobedient, vnto the which thing they were euen ordeined.

(1Pe 2:9) But yee are a chosen generation, a royall Priesthoode, an holy nation, a people set at libertie, that yee shoulde shewe foorth the vertues of him that hath called you out of darkenesse into his marueilous light,

(Notes Reference) (8) But ye [are] a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light:

(8) On the other hand, he describes the singular excellency of the elect, and also lest any man should doubt whether he is chosen or not, the apostle calls us back to the effectual calling, that is, to the voice of the gospel sounding both in our ears and minds by the outward preaching and ordinances, by which we may certainly understand that everlasting decree of our salvation (which otherwise is most secret and hidden) and that through the only mercy of God who freely chooses and calls us. Therefore only this remains, faith, that by all means possible we set forth the great goodness of the most mighty God.

(1Pe 2:10) Which in time past were not a people, yet are nowe the people of God: which in time past were not vnder mercie, but nowe haue obteined mercie.

(1Pe 2:11) Dearely beloued, I beseeche you, as strangers and pilgrims, abstaine from fleshly lusts, which fight against the soule,

(Notes Reference) (9) Dearly beloved, (10) I beseech [you] as strangers and pilgrims, (11) abstain from fleshly lusts, (12) which war against the soul;

(9) He returns to that general exhortation.

(10) A reason why we ought to live holy, that is, because we are citizens of heaven, and therefore we ought to live not according to the laws of this world, which is most corrupt, but of the heavenly city, although we are strangers in the world.

(11) Another argument: The children of God live not according to the flesh, that is, according to that corrupt nature, but according to the Spirit. Therefore fleshly actions should not rule us.

(12) The third argument: for although those lusts gratify us, yet they do not cease to fight against our salvation.

(1Pe 2:12) And haue your conuersation honest among the Gentiles, that they which speake euill of you as of euill doers, may by your good woorkes which they shall see, glorifie God in the day of visitation.

(Notes Reference) (13) Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they (14) may by [your] good works, which they shall behold, glorify God in the day of (b) visitation.

(13) The fourth argument, taken from the profit of so doing: for by this means also we provide for our good name and estimation, while we compel them at length to change their minds, who speak evil of us.

(14) The fifth argument, which is also of great force: because the glory of God is greatly set forth by that means, by example of our honest life, then the most corrupt men are brought to God, and submit themselves to him.

(b) When God shall have mercy on them.

(1Pe 2:13) Therefore submit your selues vnto all maner ordinance of man for the Lordes sake, whether it be vnto the King, as vnto the superiour,

(Notes Reference) (15) Submit yourselves to (c) every ordinance of man (16) for the Lord's sake: (17) whether it be to the king, as supreme;

(15) That which he spoke generally, he now expounds in detail, describing individually every man's duty. First, he speaks of the obedience that is due both to the laws, and also to the magistrates both higher and lower.

(c) By ordinance, is meant the inventing and ordering of civil government, which he calls ordinance of man, not because man invented it, but because it is proper for men.

(16) The first argument: because the Lord is the author and avenger of this policy of men, that is, which is set among men: and therefore the true servants of the Lord must above all others be diligent observers of this order.

(17) He prevents a frivolous objection which is made by some, who say they will obey kings and the higher magistrates, and yet condemn their ministers, as though their ministers were not armed with the authority of those who sent them.

(1Pe 2:14) Or vnto gouernours, as vnto them that are sent of him, for the punishment of euill doers, and for the praise of them that doe well.

(Notes Reference) Or unto governors, as unto them that are sent by him (18) for the punishment of evildoers, and for the praise of them that do well.

(18) The second argument taken from the end of this order, which is not only most profitable, but also very necessary: seeing that by that this means virtue is rewarded, and vice punished, in which the peacefulness and happiness if this life consists.

(1Pe 2:15) For so is the will of God, that by well doing ye may put to silence the ignorance of the foolish men,

(Notes Reference) (19) For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men:

(19) He declares the first argument more amply, showing that Christian liberty does among all things least or not at all consist in this, that is, to cast off the bridle of laws (as at that time some altogether unskilful in the kingdom of God reported) but rather in this, that living holy lives according to the will of God, we should reveal to all men, that the gospel is not a cloak for sin and wickedness, seeing we are free of this sort, that yet we are still the servants of God, and not of sin.

(1Pe 2:16) As free, and not as hauing the libertie for a cloke of maliciousnesse, but as the seruauntes of God.

(1Pe 2:17) Honour all men: loue brotherly fellowship: feare God: honour the King.

(Notes Reference) (20) (d) Honour all [men]. Love the (e) brotherhood. Fear God. Honour the king.

(20) He divides the civil life of man, by occasion of those things of which he spoke, into two general parts: that is, into those duties which private men owe to private men, and especially the faithful to the faithful, and into that subjection by which inferiors are bound to their superiors, but so that kings are not made equal to God, seeing that fear is due to God, and honour to kings.

(d) Be charitable and dutiful towards all men.

(e) The assembly and fellowship of the brethren. (Zec 11:14)

(1Pe 2:18) Seruaunts, be subiect to your masters with all feare, not onely to the good and courteous, but also to the froward.

(Notes Reference) (21) Servants, [be] subject to [your] masters with all fear; not only to the good and gentle, but also to the froward.

(21) He goes to the duty of servants towards their masters, which he describes with these bounds, that servants submit themselves willingly and not by force, not only to the good and courteous, but also to the perverse and severe matters.

(1Pe 2:19) For this is thanke worthie, if a man for conscience toward God endure griefe, suffering wrongfully.

(Notes Reference) (22) For this [is] thankworthy, if a man for (f) conscience toward God endure grief, suffering wrongfully.

(22) The taking away of an objection: indeed the condition of servants is hard, especially if they have perverse masters, but thus their subjection shall be so much more acceptable to God, if his will prevails more with servants, than the masters wrong treatment.

(f) Because he makes a conscience of it, to offend God, by whose good will and appointment he knows this burden is laid upon him.

(1Pe 2:20) For what praise is it, if when ye be buffeted for your faultes, yee take it paciently? but and if when ye doe well, ye suffer wrong and take it paciently, this is acceptable to God.

(1Pe 2:21) For hereunto ye are called: for Christ also suffred for you, leauing you an ensample that ye should follow his steppes.

(Notes Reference) (23) For even hereunto were ye called: because Christ also suffered for us, leaving us an (g) example, that ye should follow his steps:

(23) He alleviates the grievousness of servanthood, while he shows plainly that Christ died also for servants, that they should bear so much more patiently this inequality between men who are of the same nature: moreover setting before them Christ the Lord of lords for an example, he signifies that they cannot but seem too subdued, who show themselves more grieved in the bearing of injuries, than Christ himself who was most just, and most severely of all afflicted, and yet was most patient.

(g) A metaphor of speech taken from painters and schoolmasters.

(1Pe 2:22) Who did no sinne, neither was there guile found in his mouth.

(1Pe 2:23) Who when hee was reuiled, reuiled not againe: when hee suffered, hee threatned not, but comitted it to him that iudgeth righteously.

(Notes Reference) Who, when he was reviled, reviled not again; when he suffered, he threatened not; but (24) committed [himself] to him (25) that judgeth righteously:

(24) He shows them a remedy against injuries, that is, that they commend their cause to God, by the example of Christ.

(25) He seems now to turn his speech to masters, who have also themselves a master and judge in heaven, who will justly avenge the injuries that are done to servants, without any respecting of people.

(1Pe 2:24) Who his owne selfe bare our sinnes in his body on the tree, that we being dead to sinne, should liue in righteousnesse: by whose stripes ye were healed.

(Notes Reference) (26) Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

(26) He calls the servants back from considering the injuries which they are constrained to bear, to think instead on the greatness and the end of the benefit received from Christ.

(1Pe 2:25) For ye were as sheepe going astray: but are nowe returned vnto the shepheard and Bishop of your soules.