Read Scripture In A Year: December 13

(Job 15:1) Then answered Eliphaz the Temanite, and saide,

(Job 15:2) Shal a wise man speake words of ye winde, and fill his bellie with the East winde?

(Notes Reference) Should a wise man utter (a) vain knowledge, and fill his belly (b) with the east wind?

(a) That is, vain words, and without consolation?

(b) Meaning, with matters that are of no importance, which are forgotten as soon as they are uttered, as the East wind dries up moisture as soon as it falls.

(Job 15:3) Shall he dispute with wordes not comely? or with talke that is not profitable?

(Job 15:4) Surely thou hast cast off feare, and restrainest prayer before God.

(Notes Reference) Yea, thou castest off (c) fear, and restrainest prayer before God.

(Job 15:5) For thy mouth declareth thine iniquitie, seeing thou hast chosen ye tongue of the crafty.

(Notes Reference) For thy mouth uttereth thine iniquity, and thou choosest the (d) tongue of the crafty.

(d) You speak as the mockers and contemners of God do.

(Job 15:6) Thine owne mouth condemneth thee, and not I, and thy lippes testifie against thee.

(Job 15:7) Art thou the first man, that was borne? and wast thou made before the hils?

(Notes Reference) [Art] thou the (e) first man [that] was born? or wast thou made before the hills?

(e) That is, the most ancient and so by reason the most wise?

(Job 15:8) Hast thou heard the secret counsell of God, and doest thou restraine wisedome to thee?

(Notes Reference) Hast thou heard the secret of God? and dost thou restrain wisdom (f) to thyself?

(f) Are you only wise?

(Job 15:9) What knowest thou that we knowe not? and vnderstandest that is not in vs?

(Job 15:10) With vs are both auncient and very aged men, farre older then thy father.

(Job 15:11) Seeme the consolations of God small vnto thee? is this thing strange vnto thee?

(Notes Reference) [Are] the consolations of God (g) small with thee? is there any secret thing with thee?

(g) He accuses Job's pride and ingratitude, that will not be comforted by God, but by their counsel.

(Job 15:12) Why doeth thine heart take thee away, and what doe thine eyes meane,

(Notes Reference) Why doth thine heart (h) carry thee away? and what do thy eyes wink at,

(h) Why do you stand in your own conceit?

(Job 15:13) That thou answerest to God at thy pleasure, and bringest such wordes out of thy mouth?

(Job 15:14) What is man, that he should be cleane? and he that is borne of woman, that he shoulde be iust?

(Notes Reference) What [is] man, that he should be clean? and [he which is] born of a woman, that he should (i) be righteous?

(i) His purpose is to prove that Job, as an unjust man and a hypocrite, is punished for his sins, as he did before, (Job 4:8).

(Job 15:15) Beholde, he founde no stedfastnesse in his Saintes: yea, the heauens are not cleane in his sight.

(Job 15:16) How much more is man abominable, and filthie, which drinketh iniquitie like water?

(Notes Reference) How much more abominable and filthy [is] man, which (k) drinketh iniquity like water?

(k) Who has a desire to sin, as he who is thirsty to drink.

(Job 15:17) I will tell thee: heare me, and I will declare that which I haue seene:

(Job 15:18) Which wise men haue tolde, as they haue heard of their fathers, and haue not kept it secret:

(Job 15:19) To whome alone the land was giuen and no stranger passed through them.

(Notes Reference) Unto whom alone the earth was (l) given, and no stranger passed among them.

(l) Who by their wisdom so governed, that no stranger invaded them, and so the land seemed to be given to them alone.

(Job 15:20) The wicked man is continually as one that traueileth of childe, and the nomber of yeeres is hid from the tyrant.

(Notes Reference) The wicked man travaileth with pain all [his] days, and the number (m) of years is hidden to the oppressor.

(m) The cruel man is always in danger of death, and is never quiet in conscience.

(Job 15:21) A sounde of feare is in his eares, and in his prosperitie the destroyer shall come vpon him.

(Job 15:22) He beleeueth not to returne out of darknesse: for he seeth the sworde before him.

(Notes Reference) He believeth not that he shall return out of (n) darkness, and he is waited for of the sword.

(n) Out of that misery to which he once fell.

(Job 15:23) He wandreth to and from for bread where he may: he knoweth that the day of darkenesse is prepared at hande.

(Notes Reference) He wandereth (o) abroad for bread, [saying], Where [is it]? he knoweth that the day of darkness is ready at his hand.

(o) God not only impoverishes the wicked often, but even in their prosperity he punishes them with a greediness to gain even more: which is as a beggary.

(Job 15:24) Affliction and anguish shall make him afraide: they shall preuaile against him as a King readie to the battell.

(Notes Reference) Trouble and (p) anguish shall make him afraid; they shall prevail against him, as a king ready to the battle.

(p) He shows the weapons God uses against the wicked, who lift up themselves against him, that is, terror of conscience and outward afflictions.

(Job 15:25) For he hath stretched out his hand against GOD, and made him selfe strong against the Almightie.

(Job 15:26) Therefore God shall runne vpon him, euen vpon his necke, and against the most thicke part of his shielde.

(Job 15:27) Because he hath couered his face with his fatnesse, and hath colloppes in his flancke.

(Notes Reference) Because he covereth his face with (q) his fatness, and maketh collops of fat on [his] flanks.

(q) That is, he was so puffed up with prosperity and abundance for all things, that he forgave God: noting that Job in his happiness did not have the true fear of God.

(Job 15:28) Though he dwell in desolate cities, and in houses which no man inhabiteth, but are become heapes,

(Notes Reference) And he dwelleth (r) in desolate cities, [and] in houses which no man inhabiteth, which are ready to become heaps.

(r) Though he build and repair ruinous places to gain fame, yet God will bring all to nothing, and turn his great prosperity into extreme misery.

(Job 15:29) He shall not be rich, neither shall his substance continue, neither shall he prolong the perfection thereof in the earth.

(Notes Reference) He shall not be rich, neither shall his substance continue, neither shall he prolong the (s) perfection thereof upon the earth.

(s) Meaning, that his sumptuous buildings would never come to perfection.

(Job 15:30) He shall neuer depart out of darkenesse: the flame shall drie vp his branches, and he shall goe away with the breath of his mouth.

(Job 15:31) He beleeueth not that he erreth in vanitie: therefore vanitie shalbe his change.

(Notes Reference) Let not him that is (t) deceived trust in vanity: for vanity shall be his recompence.

(t) He stands in his own conceit, that he will give no place to good counsel, therefore his own pride will bring him to destruction.

(Job 15:32) His branch shall not be greene, but shall be cut off before his day.

(Job 15:33) God shall destroy him as the vine her sower grape, and shall cast him off, as the oliue doeth her flowre.

(Notes Reference) He shall shake off his unripe (u) grape as the vine, and shall cast off his flower as the olive.

(u) As one who gathers grapes before they are ripe.

(Job 15:34) For the congregation of the hypocrite shalbe desolate, and fire shall deuoure the houses of bribes.

(Notes Reference) For the congregation of hypocrites [shall be] desolate, and fire shall consume the tabernacles of (x) bribery.

(x) Who were built or maintained by bribery.

(Job 15:35) For they conceiue mischiefe and bring foorth vanitie, and their bellie hath prepared deceite.

(Notes Reference) They (y) conceive mischief, and bring forth vanity, and their belly prepareth deceit.

(y) Therefore all their vain devises will turn to their own destruction.

Passage 2: Habakkuk 2

(Hab 2:1) I will stand vpon my watch, and set me vpon the towre, and wil looke and see what he would say vnto mee, and what I shall answere to him that rebuketh me.

(Notes Reference) I will stand upon my (a) watch, and seat myself upon the tower, and will watch to see what he will say to me, and what I shall answer when I am reproved.

(a) I will renounce my own judgment, and only depend on God to be instructed what I will answer those that abuse my preaching, and to be armed against all temptations.

(Hab 2:2) And the Lord answered me, and sayde, Write the vision, and make it plaine vpon tables, that he may runne that readeth it.

(Notes Reference) And the LORD answered me, and said, Write the vision, and make [it] plain upon tablets, that he may run (b) that readeth it.

(b) Write it in great letters, that he that runneth may read it.

(Hab 2:3) For the vision is yet for an appointed time, but at the last it shall speake, and not lie: though it tarie, waite: for it shall surely come, and shall not stay.

(Notes Reference) For the vision [is] yet for an appointed time, but at the (c) end it shall speak, and not lie: though it may tarry, wait for it; because it will surely come, it will not tarry.

(c) Which contained the destruction of the enemy, and the comfort of the Church. And even though God does not execute this according to man's hasty affections, yet the issue of both is certain at his appointed time.

(Hab 2:4) Beholde, he that lifteth vp himselfe, his minde is not vpright in him, but the iust shall liue by his fayth,

(Notes Reference) Behold, (d) his soul [which] is lifted up is not upright in him: but the just shall live by his faith.

(d) To trust in himself, or in any worldly thing, is never to be at peace: for the only rest is to trust in God by faith; (Rom 1:17; Gal 3:11; Heb 10:38).

(Hab 2:5) Yea, in deede the proude man is as hee that transgresseth by wine: therefore shall he not endure, because he hath enlarged his desire as the hell, and is as death, and can not be satisfied, but gathereth vnto him all nations, and heapeth vnto him all people.

(Notes Reference) Yea also, because (e) he transgresseth by wine, [he is] a proud man, neither keepeth at home, who enlargeth his desire as hell, and [is] as death, and cannot be satisfied, but gathereth to him all nations, and heapeth to him all people:

(e) He compares the proud and covetous man to a drunkard that is without reason and sense, whom God will punish and make a laughing stock to all the world: and this he speaks for the comfort of the godly, and against the Chaldeans.

(Hab 2:6) Shall not all these take vp a parable against him, and a tanting prouerbe against him, and say, Ho, he that increaseth that which is not his? howe long? and hee that ladeth himselfe with thicke clay?

(Notes Reference) Shall not all these take up a parable against him, and a taunting proverb against him, and say, Woe to him that increaseth [that which is] not his! (f) how long? and to him that ladeth himself with thick clay!

(f) Signifying that all the world will wish the destruction of tyrants, and that by their oppression and covetousness, they heap but upon themselves more heavy burdens: for the more they get, the more are they troubled.

(Hab 2:7) Shall they not rise vp suddenly, that shall bite thee? and awake, that shall stirre thee? and thou shalt be their praye?

(Notes Reference) Shall (g) they not rise suddenly that shall bite thee, and awake that shall oppress thee, and thou shalt be for booty to them?

(g) That is, the Medes and persians, that would destroy the Babylonians?

(Hab 2:8) Because thou hast spoyled many nations, all the remnant of the people shall spoyle thee, because of mens blood, and for the wrong done in the land, in the citie, and vnto all that dwell therein.

(Hab 2:9) Ho, he that coueteth an euil couetousnesse to his house, that he may set his nest on hie, to escape from the power of euil.

(Hab 2:10) Thou hast consulted shame to thine owne house, by destroying many people, and hast sinned against thine owne soule.

(Notes Reference) Thou (h) gavest shameful counsel to thy house by cutting off many people, and hast sinned [against] thy soul.

(h) Signifying that the covetous man is the ruin of his own house, when he thinks to enrich it be cruelty and oppression.

(Hab 2:11) For the stone shall crie out of the wall, and the beame out of the timber shall answere it.

(Notes Reference) For the (i) stone shall cry out of the wall, and the beam out of the timber shall answer it.

(i) The stones of the house will cry, and say that they are built from blood, and the wood will answer and say the same of itself.

(Hab 2:12) Wo vnto him that buildeth a towne with blood, and erecteth a citie by iniquitie.

(Hab 2:13) Beholde, is it not of the Lord of hostes that the people shall labour in ye very fire? the people shall euen weary themselues for very vanitie.

(Notes Reference) Behold, [is it] not from the (k) LORD of hosts that the people shall labour [only] for fire, and the nations shall weary themselves for nothing?

(k) Meaning, that God will not defer his vengeance long, but will come and destroy all their labours, as though they were consumed with fire.

(Hab 2:14) For the earth shall be filled with the knowledge of the glory of the Lord, as the waters couer the sea.

(Notes Reference) For the earth shall (l) be filled with the knowledge of the glory of the LORD, as the waters cover the sea.

(l) In the destruction of the Babylonians his glory will appear through all the world.

(Hab 2:15) Wo vnto him that giueth his neighbour drinke: thou ioynest thine heate, and makest him drunken also, that thou mayest see their priuities.

(Notes Reference) Woe to him that giveth his neighbour (m) drink, that puttest thy bottle to [him], and makest [him] drunk also, that thou mayest look on their nakedness!

(m) He reproaches by this the king of Babylon, who as he was drunken with covetousness and cruelty, so he provoked others to the same, and inflamed them by his madness, and so in the end brought them to shame.

(Hab 2:16) Thou art filled with shame for glorie: drinke thou also, and be made naked: the cup of the Lords right hand shall be turned vnto thee, and shamefull spuing shalbe for thy glory.

(Notes Reference) Thou art filled with shame (n) for glory: drink thou also, and let thy shame come upon thee: the cup of the LORD'S right hand shall be turned to thee, and utter shame [shall be] on thy glory.

(n) Whereas you thought to have the glory of these your doings, they will turn to your shame: for you will drink of the same cup with others in your turn.

(Hab 2:17) For the crueltie of Lebanon shall couer thee: so shall the spoyle of the beastes, which made them afraide, because of mens blood, and for the wrong done in the land, in the citie, and vnto all that dwell therein.

(Notes Reference) For the (o) violence of Lebanon shall cover thee, and the spoil of beasts, [which] made them afraid, because of men's blood, and for the violence of the land, of the city, and of all that dwell in it.

(o) Because the Babylonians were cruel not only against other nations, but also against the people of God, which is meant by Lebanon and the beast in it, he shows that the same cruelly will be executed against them.

(Hab 2:18) What profiteth the image? for the maker thereof hath made it an image, and a teacher of lies, though he that made it, trust therein, when he maketh dumme idoles.

(Notes Reference) What profiteth the graven (p) image that its maker hath engraved it; the molten image, and a teacher of lies, that the maker of his work trusteth in it, to make dumb idols?

(p) He shows that the Babylonian gods could not help them at all, for they were but blocks or stones. See Jer 10:8

(Hab 2:19) Wo vnto him that sayth to the wood, Awake, and to the dumme stone, Rise vp, it shall teach thee: beholde, it is layde ouer with golde and siluer, and there is no breath in it.

(Notes Reference) Woe to him that saith to the wood, Awake; to the dumb stone, Arise, it shall teach! (q) Behold, it [is] laid over with gold and silver, and [there is] no breath at all within it.

(q) If you will consider what it is, and how it has neither breath nor life, but is a dead thing.

(Hab 2:20) But the Lord is in his holy Temple: let all the earth keepe silence before him.

Passage 3: 1 Peter 3-5

(1Pe 3:1) Likewise let the wiues bee subiect to their husbands, that euen they which obey not the worde, may without the worde be wonne by the conuersation of the wiues,

(Notes Reference) Likewise, (1) ye wives, [be] in subjection to your own husbands; (2) that, if any obey not the word, they also may without the word be won by the conversation of the wives;

(1) In the third place he sets forth the wives' duties to their husbands, commanding them to be obedient. (2) He speaks namely of those who had husbands who were not Christians, who ought so much the more be subject to their husbands, that by their honest and chaste conversation, they may win them to the Lord.

(1Pe 3:2) While they beholde your pure conuersation, which is with feare.

(1Pe 3:3) Whose apparelling, let it not be that outwarde, with broyded heare, and golde put about, or in putting on of apparell:

(Notes Reference) (3) Whose adorning let it not be that outward [adorning] of plaiting the hair, and of wearing of gold, or of putting on of apparel;

(3) He condemns the unrestrained indulgences and excesses of women, and sets forth their true apparel, such as is precious before God, that is, the inward and incorruptible, which consists in a meek and quiet spirit.

(1Pe 3:4) But let it bee the hidde man of the heart, which consisteth in the incorruption of a meeke and quiet spirite, which is before God a thing much set by.

(Notes Reference) But [let it be] the (a) hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is (b) in the sight of God of great price.

(a) Who has his abiding place fastened in the heart: so that the hidden man is set against the outward adorning of the body.

(b) Precious indeed and so taken of God.

(1Pe 3:5) For euen after this maner in time past did the holy women, which trusted in God, tire them selues, and were subiect to their husbands.

(Notes Reference) (4) For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:

(4) An argument taken from the example of women, and especially of Sarah, who was the mother of all believers.

(1Pe 3:6) As Sara obeyed Abraham, and called him Sir: whose daughters ye are, whiles yee doe well, not being afraide of any terrour.

(Notes Reference) Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are (5) not afraid with any amazement.

(5) Because women are by nature fearful, he gives them to understand that he requires of them that subjection, which is not wrung out from them either by force or fear.

(1Pe 3:7) Likewise ye husbands, dwel with them as men of knowledge, giuing honour vnto the woman, as vnto the weaker vessell, euen as they which are heires together of the grace of life, that your prayers be not interrupted.

(Notes Reference) (6) Likewise, ye husbands, (c) dwell with [them] according to (d) knowledge, (7) giving (e) honour unto the wife, as unto the weaker (f) vessel, (8) and as being heirs together of the (g) grace of life; (9) that your prayers be not hindered.

(6) He also teaches husbands their duties, that is, that the more understanding and wisdom they have, the more wisely and circumspectly they behave themselves.

(d) The more wisdom the husband has, the more circumspectly he must behave himself in bearing those inconveniences, which through the woman's weakness often cause trouble both to the husband and the wife. (7) The second argument: because the wife nonetheless is weaker by nature than the man, she is an excellent instrument of the man, made for far more excellent uses: upon which it follows that she is not therefore to be neglected, because she is weak, but on the contrary she ought to be so much more cared for.

(e) Having an honest care for her.

(f) The woman is called a vessel after the manner of the Hebrews, because the husband uses her as his friend and helper, to live faithfully before God. (8) The third argument: for that they are equal in that which is the most important (that is to say, in the benefit of eternal life) who otherwise are unequal concerning the leadership and conduct at home, and therefore they are not to be despised although they are weak.

(g) Of that gracious and free benefit, by which we have everlasting life given to us. (9) The fourth argument: All fighting and rebuking must be avoided, because they hinder prayers and the whole service of God, to which both the husband and wife are equally called.

(1Pe 3:8) Finally, be ye all of one minde: one suffer with another: loue as brethren: bee pitifull: bee courteous,

(Notes Reference) (10) Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

(10) He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.

(1Pe 3:9) Not rendring euil for euill, neither rebuke for rebuke: but contrarywise blesse, knowing that ye are thereunto called, that ye should be heires of blessing.

(Notes Reference) (11) Not rendering evil for evil, or railing for railing: but contrariwise blessing; (12) knowing that ye are thereunto called, that ye should inherit a blessing.

(11) We must not only not recompense injury for injury, but we must also recompense them with benefits.

(12) An argument taken by comparison: Seeing that we ourselves are unworthy of so great bountifulness, than forgive one another's faults? And from this verse to the end of the chapter, (1Pe 3:9-22), there is a digression, to exhort us valiantly to bear afflictions.

(1Pe 3:10) For if any man long after life, and to see good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile.

(Notes Reference) (13) For he that will love life, and (h) see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

(13) A secret objection: But this our patience shall be nothing else but an inciting and hardening of the wicked in their wickedness, to make them set upon us more boldly and destroy us. Indeed (faith the apostle by the words of David) to live without doing harm, and to follow after peace when it flies away, is the way to that happy and quiet peace. If so be any man be afflicted for doing justly, the Lord marks all things, and will in his time deliver the godly, who cry to him, and will destroy the wicked.

(h) Lead a blessed and happy life.

(1Pe 3:11) Let him eschew euil, and do good: let him seeke peace, and follow after it.

(1Pe 3:12) For the eyes of the Lord are ouer the righteous, and his eares are open vnto their prayers: and the face of the Lord is against them that do euil.

(Notes Reference) For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the (i) face of the Lord [is] against them that do evil.

(i) This word "face" after the manner of the Hebrews, is taken for "anger".

(1Pe 3:13) And who is it that will harme you, if ye follow that which is good?

(Notes Reference) (14) And who [is] he that will harm you, if ye be followers of that which is good?

(14) The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.

(1Pe 3:14) Notwithstanding blessed are ye, if ye suffer for righteousnes sake. Yea, feare not their feare, neither be troubled.

(Notes Reference) But and if ye suffer for righteousness' sake, happy [are ye]: (15) and be not afraid of their (k) terror, neither be troubled;

(15) A most certain counsel in afflictions, be they never so terrible, to be of a steady mind and to stand fast. But how shall we attain to it? If we sanctify God in our minds and hearts, that is to say, if we rest upon him as one that is almighty that loves mankind, that is good and true indeed.

(k) Be not dismayed as they are.

(1Pe 3:15) But sanctifie the Lord God in your hearts: and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you, with meekenesse and reuerence,

(Notes Reference) But (l) sanctify the Lord God in your hearts: (16) and [be] ready always to [give] an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

(l) Give him all prayers and glory, and hang only on him.

(16) He will have us, when we are afflicted for righteousness sake, to be careful not for redeeming of our life, either with denying or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.

(1Pe 3:16) Hauing a good coscience, that whe they speake euill of you as of euill doers, they may be ashamed, which slander your good conuersation in Christ.

(1Pe 3:17) For it is better (if the will of God be so) that ye suffer for well doing, then for euil doing.

(Notes Reference) (17) For [it is] better, if the will of God be so, that ye suffer for well doing, than for evil doing.

(17) A reason which stands upon two general rules of Christianity, which nonetheless all men do not allow. The one is, if we must suffer afflictions, it is better to suffer wrongfully than rightfully: the other is this, because we are so afflicted not by accident, but by the will of our God.

(1Pe 3:18) For Christ also hath once suffered for sinnes, the iust for the vniust, that he might bring vs to God, and was put to death concerning the flesh, but was quickened by the spirit.

(Notes Reference) (18) For Christ also hath once suffered for sins, (19) the just for the unjust, (20) that he might bring us to God, (21) being put to death in the (m) flesh, but quickened by the Spirit:

(18) A proof of either of the rules, by the example of Christ himself our chief pattern, who was afflicted not for his own sins (which were none) but for ours, and that according to his Father's decree.

(19) An argument taken by comparison: Christ the just, suffered for us that are unjust and shall it grieve us who are unjust, to suffer for the cause of Christ.

(20) Another argument being partly taken of things coupled together, that is, because Christ brings us to his Father that same way that he went himself, and partly from the cause efficient: that is, because Christ is not only set before us for an example to follow, but also he holds us up by his power in all the difficulties of this life, until he bring us to his Father.

(21) Another argument taken from the happy end of these afflictions, in which Christ also goes before us both in example and power, as one who suffered most grievous torments even to death, although but only in one part of him, that is, in the flesh or man's nature: but yet became conqueror by virtue of his divinity.

(m) As touching his manhood, for his body was dead, and his soul felt the sorrows of death.

(1Pe 3:19) By the which hee also went, and preached vnto the spirits that are in prison.

(Notes Reference) (22) By which also he went and preached unto the spirits in prison;

(22) A secret objection: Christ indeed might do this, but what is that to us? Indeed (faith the apostle) for Christ has showed his power in all ages both in the preservation of the godly, were they never so few and miserable, and in avenging the rebellion of his enemies, as it appears by the history of the flood: for Christ is he who in those days (when God through his patience appointed a time of repentance to the world) was present, not in corporal presence, but by his divine power, preaching repentance, even by the mouth of Noah himself who then prepared the ark, to those disobedient spirits who are now in prison, waiting for the full recompence of their rebellion, and saved those few, (that is, only eight people) in the water.

(1Pe 3:20) Which were in time passed disobedient, when once the long suffering of God abode in the dayes of Noe, while the Arke was preparing, wherein fewe, that is, eight soules were saued in the water.

(Notes Reference) Which sometime were disobedient, when (n) once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight (o) souls were saved by water.

(n) This word "once" shows that there was a furthermost day appointed, and if that were once past, there should be no more.

(o) Men.

(1Pe 3:21) Whereof the baptisme that nowe is, answering that figure, (which is not a putting away of the filth of the flesh, but a confident demaunding which a good conscience maketh to God) saueth vs also by the resurrection of Iesus Christ,

(Notes Reference) (23) The like figure whereunto [even] baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward (p) God,) (24) by the resurrection of Jesus Christ:

(23) A proportional applying of the former example to the time which followed the coming of Christ: for the preservation of Noah in the waters, was a figure of our baptism, not as though the material water of baptism shows us, as those waters which bare up the ark saved Noah, but because Christ with his inward virtue, which the outward baptism shadows, preserves us being washed, so that we may call upon God with a good conscience.

(p) The conscience being sanctified, may freely call upon God.

(24) That same virtue, by which Christ rose again, and now being carried up into heaven has received all power, does at this day defend and preserve us.

(1Pe 3:22) Which is at the right hand of God, gone into heauen, to whom the Angels, and Powers, and might are subiect.

(1Pe 4:1) Forasmuch then as Christ hath suffered for vs in the flesh, arme your selues likewise with the same minde, which is, that he which hath suffered in the flesh, hath ceased from sinne,

(Notes Reference) Forasmuch (1) then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;

(1) Having ended his digression and sliding from his matter, now he returns to the exhortation which he broke off, taking occasion by that which he said concerning the death and resurrection of Christ, so defining our sanctification, that to be sanctified, is all one has to suffer in the flesh, that is to say, to leave off from our wickedness and viciousness: and to rise again to God, that is to say, to be renewed by the virtue of the holy Spirit, that we may lead the rest of our life which remains after the will of God.

(1Pe 4:2) That he hence forward should liue (as much time as remaineth in the flesh) not after the lusts of men, but after the will of God.

(Notes Reference) That he no longer should live the (a) rest of [his] time in the flesh to the lusts of men, but to the will of God.

(a) So much of this present life as remains yet to be passed over.

(1Pe 4:3) For it is sufficient for vs that we haue spet the time past of ye life, after the lust of the Gentiles, walking in wantonnes, lustes, drunkennes, in gluttonie, drinkings, and in abominable idolatries.

(Notes Reference) (2) For the time past of [our] life may suffice us to have wrought the (b) will of the Gentiles, when we walked in lasciviousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries:

(2) By putting us in mind of the dishonesty of our former life led in the filth of sin, he calls us to earnest repentance.

(b) Wickedly and licentiously after the manner of the Gentiles.

(1Pe 4:4) Wherein it seemeth to them strange, that yee runne not with them vnto the same excesse of riot: therefore speake they euill of you,

(Notes Reference) (3) Wherein they think it (c) strange that ye run not with [them] to the same excess of riot, speaking evil of [you]:

(3) That we be not moved with the enemies perverse and slanderous judgments of us, we have to set against them that last judgment of God which remains for them: for none, whether they be then found living or were dead before, shall escape it.

(1Pe 4:5) Which shall giue accounts to him, that is readie to iudge quicke and dead.

(1Pe 4:6) For vnto this purpose was the Gospell preached also vnto the dead, that they might bee condemned, according to men in the flesh, but might liue according to God in the spirit.

(Notes Reference) (4) For this cause was the gospel preached also to them that are dead, that they might be judged according to men in the flesh, but live according to God in the spirit.

(4) A digression because he made mention of the last general judgement. He prevents an objection, that, seeing Christ came very lately, they may seem to be excusable who died before. But this the apostle denies: for (faith he) this same gospel was preached to them also (for he speaks to the Jews) and that to the same end that I now preach it to you, that is, that the flesh being abolished and put away (that is to say, that wicked and disobedient corruption which reigns in men) they should suffer themselves to be governed by the virtue of the Spirit of God.

(1Pe 4:7) Now the ende of all things is at hand. Be ye therefore sober, and watching in prayer.

(Notes Reference) (5) But the end of all things is at hand: be ye therefore sober, and watch unto prayer.

(5) He returns to his purpose, using an argument taken from the circumstance of the time. Because the last end is at hand, and therefore we must much more diligently watch and pray, with true sobriety of mind.

(1Pe 4:8) But aboue all thinges haue feruent loue among you: for loue shall couer the multitude of sinnes.

(Notes Reference) (6) And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins.

(6) He commends charity towards one another, because it buries a multitude of sins, and therefore preserves and maintains peace and harmony: for they who love one another easily forgive one another their offences.

(1Pe 4:9) Be ye harberous one to another, without grudging.

(Notes Reference) (7) Use hospitality one to another without grudging.

(7) Of all the duties of charity, he commends one, namely that which was at that time most necessary, that is, hospitality, which he would have be voluntary and most courteous and bountiful.

(1Pe 4:10) Let euery man as hee hath receiued the gift, minister the same one to another, as good disposers of the manifolde grace of God.

(Notes Reference) (8) As every man hath received the gift, [even so] minister the same one to another, (9) as good stewards of the manifold grace of God.

(8) He shows the use of charity, that is, that every man bestow that gift which he hath received, to the profit of his neighbour. (9) A reason, because that whatever gift we have, we have received it from God on this condition, to be his disposers and stewards.

(1Pe 4:11) If any man speake, let him speake as the wordes of God. If any man minister, let him do it as of the abilitie which God ministreth, that God in al things may be glorified through Iesus Christ, to whome is prayse and dominion for euer, and euer, Amen.

(Notes Reference) (10) If any man speak, [let him speak] as the oracles of God; if any man minister, [let him do it] as of the ability which God giveth: that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen.

(10) He reckons up two kinds of these gifts as chief, that is, the office of teaching in the Church, and the other ecclesiastical functions, in which two things especially are to be observed: that is, that the pure word of God be taught, and whatever is done, be referred to the glory of God the Father in Christ, as to the proper mark.

(1Pe 4:12) Dearely beloued, thinke it not strange concerning the firie triall, which is among you to proue you, as though some strange thing were come vnto you:

(Notes Reference) (11) Beloved, think it not (d) strange (12) concerning the fiery trial which is to try you, as though some strange thing happened unto you:

(11) Because that cross is joined with the sincere profession of religion, the apostle fitly repeats what he touched on before, warning us not to be troubled at persecutions and afflictions, as at a new and strange thing.

(d) As though some new thing had befallen you, which you never thought of before.

(12) The first reason: because the Lord does not mean to confuse us with his fire (as it were) but to purge us of our impurities and make us perfect.

(1Pe 4:13) But reioyce, in asmuch as ye are partakers of Christs suffrings, that when his glory shall appeare, ye may be glad and reioyce.

(Notes Reference) (13) But rejoice, inasmuch as ye are partakers of Christ's sufferings; that, when his glory shall be revealed, ye may be glad also with exceeding joy.

(13) Another reason: because the afflictions of the godly and the wicked differ very much, and chiefly in three points. First, because the godly communicate with Christ in the afflictions, and therefore shall in their time also be partakers of his glory.

(1Pe 4:14) If yee be railed vpon for the Name of Christ, blessed are ye: for the spirit of glory, and of God resteth vpon you: which on their part is euill spoken of: but on your part is glorified.

(Notes Reference) (14) If ye be reproached for the name of Christ, happy [are ye]; for the (e) spirit of glory and of God resteth upon you: on their part he is evil spoken of, but on your part he is glorified.

(14) Secondly, although the infidels think otherwise, who in afflicting the godly blaspheme God, yet the godly in that they are so abused, are honoured by God with true spiritual glory, and their adoption is sealed by the Spirit of God.

(e) By "Spirit" he means the gifts of the Spirit.

(1Pe 4:15) But let none of you suffer as a murtherer, or as a thiefe, or an euil doer, or as a busibodie in other mens matters.

(Notes Reference) (15) But let none of you suffer as a murderer, or [as] a thief, or [as] an evildoer, or as a busybody in other men's matters.

(15) The third difference: the godly are not afflicted for their evil doings, but for righteousness' sake as Christians: by which it comes to pass that the cross, seeing it is a testimony to them of faith and righteousness, ministers to them not an occasion of sorrow, but of unspeakable joy: now the apostle propounds this third difference under the form of an exhortation.

(1Pe 4:16) But if any man suffer as a Christian, let him not bee ashamed: but let him glorifie God in this behalfe.

(1Pe 4:17) For the time is come, that iudgement must beginne at the house of God. If it first beginne at vs, what shall the ende be of them which obey not the Gospel of God?

(Notes Reference) (16) For the time [is come] that judgment must begin at the house of God: and (17) if [it] first [begin] at us, what shall the end [be] of them that obey not the gospel of God?

(16) The third reason: because the Lord of all the world being especially watchful over those in his household, does therefore discipline them first of all, yet so that he keeps a measure in his greatest severity. As he always used to do until now, so he does now especially when he exhibited himself in person to his Church.

(17) Lest the godly should be offended and stumble at that vain shadow of happiness of the wicked, as though God were not the governor of the world, for that the wicked are in good case, and the godly in evil, the apostle teaches by an argument of a comparison of them together, that God who spares not his own, but nurtures them under the cross, will at length in his time handle the rebellious and wicked far otherwise, whom he has appointed to utter destruction.

(1Pe 4:18) And if the righteous scarcely bee saued, where shall the vngodly and the sinner appeare?

(1Pe 4:19) Wherefore let them that suffer according to the will of God, commit their soules to him in well doing, as vnto a faithfull Creator.

(Notes Reference) (18) Wherefore let them that suffer according to the will of God commit the keeping of their souls [to him] in well doing, as unto a faithful Creator.

(18) The conclusion: seeing the godly are not afflicted by chance, but by the will of God, they ought not to despair, but go forward nonetheless in the way of holiness and well doing, commending themselves to God their faithful creator, that is to say, their Father.

(1Pe 5:1) The elders which are among you, I beseech which am also an elder, and a witnesse of the sufferings of Christ, and also a partaker of the glory that shalbe reueiled,

(Notes Reference) The (1) elders which are among you (2) I exhort, who am also an elder, and a witness of the sufferings of Christ, and also a partaker of the glory that shall be revealed:

(1) He describes peculiarly the office of the Elders, that is to say, of them that have the care of the Church. (2) He uses a preface concerning the circumstance of his own person: that is, that he as their companion communes with them not of manners which he knows not, but in which he is as well experienced as any, and propounds to them no other condition but that which he himself has sustained before them, and still takes the same trouble, and also has the same hope together with them.

(1Pe 5:2) Feede the flocke of God, which dependeth vpon you, caring for it not by constraint, but willingly: not for filthy lucre, but of a ready minde:

(Notes Reference) (3) (a) Feed the (4) flock of God which is (5) among you, (6) taking the oversight [thereof], not by constraint, but willingly; not for filthy lucre, but of a ready mind;

(3) The first rule: he that is a shepherd let him feed the flock.

(a)

(4) The second: Let not shepherd consider, that the flock is not his, but Gods. (5) The third: Let not shepherds invade other men's flocks, but let them feed that which God hath committed unto them. (6) Let the shepherds govern the Church with the word and example of godly and unblamable life, not by force but willingly, not for greedy gain, but with a ready mind, not as lords over God's portion and heritage, but as his ministers.

(1Pe 5:3) Not as though ye were lords ouer Gods heritage, but that yee may bee ensamples to the flocke.

(Notes Reference) Neither as being lords over [God's] (b) heritage, but being ensamples to the flock.

(b) Which is the Christian people.

(1Pe 5:4) And when that chiefe shepheard shall appeare, ye shall receiue an incorruptible crowne of glory.

(Notes Reference) (7) And when the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away.

(7) That the shepherds' minds are not overcome either with the wickedness of men, or their cruelty, he warns them to continually look at the chief shepherd, and the crown which is laid up for them in heaven.

(1Pe 5:5) Likewise ye yonger, submit your selues vnto the elders, and submit your selues euery man, one to another: decke your selues inwardly in lowlinesse of minde: for God resisteth the proude, and giueth grace to the humble.

(Notes Reference) (8) Likewise, ye younger, submit yourselves unto the elder. Yea, all [of you] be subject one to another, and be clothed with humility: (9) for God resisteth the proud, and giveth grace to the humble.

(8) He commends many peculiar Christian virtues, and especially modesty: an admonition all of us need, but especially the younger ones by reason of the perverseness and pride of that age. (9) Because pride seems to many to be the way to the glory of this life, the apostle testifies to the opposite, that dishonour and shame is the reward of pride, and glory the reward of modesty.

(1Pe 5:6) Humble your selues therefore vnder the mightie hand of God, that he may exalt you in due time.

(Notes Reference) Humble yourselves therefore (10) under the mighty hand of God, that he may exalt you in due time:

(10) Because those proud and lofty spirits threaten the modest and humble, the apostle warns us to set the power of God against the vanity of proud men, and to rely completely on his providence.

(1Pe 5:7) Cast all your care on him: for he careth for you.

(1Pe 5:8) Be sober, and watch: for your aduersarie the deuil as a roaring lyon walketh about, seeking whom he may deuoure:

(Notes Reference) (11) Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour:

(11) The cruelty of Satan, who seeks by all means to devour us, is overcome by watchfulness and faith.

(1Pe 5:9) Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world.

(Notes Reference) Whom resist stedfast in the faith, (12) knowing that the same afflictions are accomplished in your (c) brethren that are in the world.

(12) The persecutions which Satan stirs up, are neither new nor proper to any one man, but from old and ancient times common to the whole Church, and therefore we must suffer patiently, in which we have such and so many fellows of our conflicts and combats.

(1Pe 5:10) And the God of all grace, which hath called vs vnto his eternall glory by Christ Iesus, after that ye haue suffered a litle, make you perfite, confirme, strengthen and stablish you.

(Notes Reference) (13) But the God of all grace, who hath called us unto his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle [you].

(13) He seals up as with a seal the former exhortation with a solemn prayer, again willing them to ask increase of strength at his hands, of whom they had the beginning, and hope to have the accomplishment: that is, of God the Father in Christ Jesus, in whom we are sure of the glory of eternal life.

(1Pe 5:11) To him be glory and dominion for euer and euer, Amen.

(1Pe 5:12) By Syluanus a faithfull brother vnto you, as I suppose, haue I written briefly, exhorting and testifying how that this is the true grace of God, wherein ye stand.

(Notes Reference) (14) By Silvanus, a faithful brother unto you, as I suppose, I have written briefly, exhorting, and testifying that this is the true grace of God wherein ye stand.

(14) Continuance and perseverance in the doctrine of the apostles is the only ground and foundation of Christian strength: Now the sum of the apostles doctrine, is salvation freely given by God.

(1Pe 5:13) The Church that is at Babylon elected together with you, saluteth you, and Marcus my sonne.

(Notes Reference) (15) The [church that is] at (d) Babylon, elected together with [you], saluteth you; and [so doth] Marcus my son.

(15) Familiar salutations.

(d) In that famous city of Assyria, where Peter the apostle of circumcision then was.

(1Pe 5:14) Greete yee one another with the kisse of loue. Peace be with you all which are in Christ Iesus, Amen.