Read Scripture In A Year: December 14

(Job 16:1) Bvt Iob answered, and said,

(Job 16:2) I haue oft times heard such things: miserable comforters are ye all.

(Job 16:3) Shall there be none ende of wordes of winde? or what maketh thee bold so to answere?

(Notes Reference) Shall (a) vain words have an end? or what emboldeneth thee that thou answerest?

(a) Which serve for vain ostentation and for no true comfort.

(Job 16:4) I could also speake as yee doe: (but woulde God your soule were in my soules stead) I could keepe you company in speaking, and could shake mine head at you,

(Notes Reference) I also could speak as ye [do]: if your (c) soul were in my soul's stead, I could heap up words against you, and (d) shake mine head at you.

(d) That is, mock at your misery, as you do at mine.

(Job 16:5) But I woulde strengthen you with my mouth, and the comfort of my lips should asswage your sorowe.

(Notes Reference) [But] I would strengthen you (e) with my mouth, and the moving of my lips should asswage [your grief].

(e) If this were in my power, yet I would comfort you and not do as you do to me.

(Job 16:6) Though I speake, my sorow can not be asswaged: though I cease, what release haue I?

(Notes Reference) Though I speak, my grief is (f) not asswaged: and [though] I forbear, what am I eased?

(f) If you would say, "Why do you not then comfort yourself?" he answers that the judgments of God are more heavy than he is able to assuage either by words or silence.

(Job 16:7) But now hee maketh mee wearie: O God, thou hast made all my congregation desolate,

(Notes Reference) But now (g) he hath made me weary: thou hast made desolate all my (h) company.

(g) Meaning, God.

(h) That is, destroyed most of my family.

(Job 16:8) And hast made me full of wrinkles which is a witnesse thereof, and my leannes ryseth vp in me, testifying the same in my face.

(Notes Reference) And thou hast filled me with (i) wrinkles, [which] is a witness [against me]: and my leanness rising up in me beareth witness to my face.

(i) In token of sorrow and grief.

(Job 16:9) His wrath hath torne me, and hee hateth me, and gnasheth vpon mee with his teeth: mine enemie hath sharpened his eyes against me.

(Notes Reference) (k) He teareth [me] in his wrath, who hateth me: he gnasheth upon me with his teeth; mine enemy sharpeneth his eyes upon me.

(k) That is, God by his wrath: and in this diversity of words and high style, he expresses how grievous the hand of God was on him.

(Job 16:10) They haue opened their mouthes vpon me, and smitten me on the cheeke in reproch; they gather themselues together against me.

(Notes Reference) They have gaped upon me with their mouth; they have smitten me upon the (l) cheek reproachfully; they have gathered themselves together against me.

(l) That is, has handled me contemptuously: for so slapping the cheek signified, (1Ki 22:24; Mar 14:65)

(Job 16:11) God hath deliuered me to the vniust, and hath made mee to turne out of the way by the hands of the wicked.

(Notes Reference) God hath delivered me to the ungodly, and turned me over into the (m) hands of the wicked.

(m) They have led me where they would.

(Job 16:12) I was in welth, but he hath brought me to nought: he hath taken me by the necke, and beaten me, and set me as a marke for himselfe.

(Job 16:13) His archers compasse mee rounde about: he cutteth my reines, and doth not spare, and powreth my gall vpon the ground.

(Notes Reference) His (n) archers compass me round about, he cleaveth my reins asunder, and doth not spare; he poureth out my gall (o) upon the ground.

(n) His manifold afflictions.

(o) I am wounded to the heart.

(Job 16:14) He hath broken me with one breaking vpon another, and runneth vpon me like a gyant.

(Job 16:15) I haue sowed a sackcloth vpon my skinne, and haue abased mine horne vnto the dust.

(Notes Reference) I have sewed sackcloth upon my skin, and defiled my (p) horn in the dust.

(p) Meaning, his glory was brought low.

(Job 16:16) My face is withered with weeping, and the shadow of death is vpon mine eyes,

(Job 16:17) Though there be no wickednesse in mine hands, and my prayer be pure.

(Notes Reference) Not for [any] injustice in (q) mine hands: also my prayer (r) [is] pure.

(q) Signifying that he is not able to understand the cause of this his grievous punishment.

(r) That is, unfeigned and without hypocrisy.

(Job 16:18) O earth, couer not thou my blood, and let my crying finde no place.

(Notes Reference) O earth, cover not thou my (s) blood, and let my cry have no place.

(s) Let my sin be known if I am such a sinner as my adversaries accuse me, and let me find no favour.

(Job 16:19) For lo, now my witnesse is in the heauen, and my record is on hie.

(Notes Reference) Also now, behold, my (t) witness [is] in heaven, and my record [is] on high.

(t) Though man condemn me, yet God is witness of my cause.

(Job 16:20) My friends speake eloquently against me: but mine eye powreth out teares vnto God.

(Notes Reference) My friends (u) scorn me: [but] mine eye poureth out [tears] unto God.

(u) Use painted words instead of true consolation.

(Job 16:21) Oh that a man might pleade with God, as man with his neighbour!

(Notes Reference) O that one might plead for a man with God, as a man (x) [pleadeth] for his neighbour!

(x) Thus by his great torments he is carried away, and breaks out into passions, and speaks unadvisedly, as though God would intreat man more gently, seeing he has only a short time here to live.

(Job 16:22) For the yeeres accounted come, and I shall go the way, whence I shall not returne.

(Job 17:1) My breath is corrupt: my dayes are cut off, and the graue is readie for me.

(Job 17:2) There are none but mockers with mee, and mine eye continueth in their bitternesse.

(Notes Reference) [Are there] not (a) mockers with me? and doth not mine eye continue in (b) their provocation?

(a) Instead of comfort, being now at death's door, he had but them that mocked at him, and discouraged him.

(Job 17:3) Lay downe nowe and put me in suretie for thee: who is hee, that will touch mine hand?

(Notes Reference) (c) Lay down now, put me in a surety with thee; who [is] he [that] (d) will strike hands with me?

(d) And answers for you?

(Job 17:4) For thou hast hid their heart from vnderstanding: therefore shalt thou not set them vp on hie.

(Notes Reference) For thou hast hid their heart from (e) understanding: therefore shalt thou not exalt [them].

(e) That these my afflictions are your just judgments, though man does not know the reason.

(Job 17:5) For the eyes of his children shall faile, that speaketh flattery to his friends.

(Notes Reference) (f) He that speaketh flattery to [his] friends, even the eyes of his children shall fail.

(f) He who flatters a man, and only judges him happy in his prosperity, will not himself only but in his posterity be punished.

(Job 17:6) Hee hath also made mee a byword of the people, and I am as a Tabret before them.

(Notes Reference) He hath made me also a (g) byword of the people; and aforetime I was as a tabret.

(g) God has made all the world speak of me, because of my afflictions.

(Job 17:7) Mine eye therefore is dimme for griefe, and all my strength is like a shadowe.

(Job 17:8) The righteous shalbe astonied at this, and the innocent shalbe moued against ye hypocrite.

(Notes Reference) Upright [men] shall be astonied at (i) this, and the innocent shall stir up himself against the hypocrite.

(i) That is, when they see the godly punished: but in the end they will come to understanding and know what will be the reward of the hypocrite.

(Job 17:9) But the righteous wil holde his way, and he whose hands are pure, shall increase his strength.

(Notes Reference) The righteous also shall hold on his (k) way, and he that hath clean hands shall be stronger and stronger.

(k) That is, will not be discouraged, considering that the godly are punished as well as the wicked.

(Job 17:10) All you therefore turne you, and come nowe, and I shall not finde one wise among you.

(Notes Reference) But as for (l) you all, do ye return, and come now: for I cannot find [one] wise [man] among you.

(l) Job speaks to the three who came to comfort him.

(Job 17:11) My dayes are past, mine enterprises are broken, and the thoughts of mine heart

(Job 17:12) Haue changed the nyght for the day, and the light that approched, for darkenesse.

(Notes Reference) They change the (m) night into day: the light [is] short because of darkness.

(m) That is, have brought me sorrow instead of comfort.

(Job 17:13) Though I hope, yet the graue shall bee mine house, and I shall make my bed in the darke.

(Notes Reference) If I wait, (n) the grave [is] mine house: I have made my bed in the darkness.

(n) Though I should hope to come from adversity to prosperity, as your discourse pretends.

(Job 17:14) I shall say to corruption, Thou art my father, and to the worme, Thou art my mother and my sister.

(Notes Reference) I have said to corruption, Thou [art] my (o) father: to the worm, [Thou art] my mother, and my sister.

(o) I have no more hope in father, mother, sister, or any worldly thing: for the dust and worms will be to me instead of them.

(Job 17:15) Where is then now mine hope? or who shall consider the thing, that I hoped for?

(Job 17:16) They shall goe downe into the bottome of the pit: surely it shall lye together in the dust.

(Notes Reference) (p) They shall go down to the bars of the pit, when [our] rest together [is] in the dust.

(p) All worldly hope and prosperity fail which you say, are only signs of God's favour but seeing that these things perish, I set my hope in God and in the life everlasting.

Passage 2: Habakkuk 3

(Hab 3:1) A prayer of Habakkuk the Prophet for the ignorances.

(Notes Reference) A prayer of Habakkuk the prophet (a) upon Shigionoth.

(a) "upon Shigionoth" or "for the ignorance". The prophet instructs his people to pray to God, not only because of their great sins, but also for those they had committed in ignorance.

(Hab 3:2) O Lord, I haue heard thy voyce, and was afraide: O Lord, reuiue thy worke in the mids of the people, in the mids of the yeeres make it knowen: in wrath remember mercy.

(Notes Reference) (b) O LORD, I have heard thy speech, [and] was afraid: O LORD, revive thy (c) work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

(b) Thus the people were afraid when they heard God's threatenings, and prayed.

(c) That is, the state of your Church which is now ready to perish, before it comes to half a perfect age, which would be under Christ.

(Hab 3:3) God commeth from Teman, and the holy one from mount Paran, Selah. His glory couereth the heauens, and the earth is full of his prayse,

(Notes Reference) God came from (d) Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise.

(d) Teman and Paran were near Sinai, where the Law was given: by which is signified that his deliverance was as present now as it was then.

(Hab 3:4) And his brightnes was as the light: he had hornes comming out of his hands, and there was the hiding of his power.

(Notes Reference) And [his] brightness was as the light; (e) he had horns [coming] out of his hand: and there [was] the hiding of his power.

(e) By which is meant a power that was joined with his brightness, which was hidden to the rest of the world, but was revealed at Mount Sinai to his people; (Psa 31:16).

(Hab 3:5) Before him went the pestilence, and burning coales went forth before his feete.

(Hab 3:6) He stoode and measured the earth: he behelde and dissolued the nations and the euerlasting mountaines were broken, and the ancient hilles did bowe: his wayes are euerlasting.

(Notes Reference) He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his (f) ways [are] everlasting.

(f) Signifying that God has wonderful means, and always has a marvellous power when he will deliver his Church.

(Hab 3:7) For his iniquitie I sawe the tentes of Cushan, and the curtaines of the land of Midian did tremble.

(Notes Reference) (g) I saw the tents of Cushan in affliction: [and] the curtains of the land of Midian trembled.

(g) The iniquity of the king of Syria in vexing your people was made manifest by your judgment, to the comfort of your Church, (Jdg 5:10), and also of the Midianites, who destroyed themselves, (Jdg 7:22).

(Hab 3:8) Was the Lord angry against the riuers? or was thine anger against the floods? or was thy wrath against the sea, that thou diddest ride vpon thine horses? thy charets brought saluation.

(Notes Reference) Was the LORD displeased against the (h) rivers? [was] thy anger against the rivers? [was] thy wrath against the sea, that thou didst ride (i) upon thy horses [and] thy chariots of salvation?

(h) Meaning that God was not angry with the waters, but that by this means he would destroy his enemies, and deliver his Church.

(i) And so did use all the elements as instruments for the destruction of your enemies.

(Hab 3:9) Thy bowe was manifestly reueiled, and the othes of the tribes were a sure worde, Selah. thou diddest cleaue the earth with riuers.

(Notes Reference) Thy (k) bow was made quite naked, [according] to the (l) oaths of the tribes, [even thy] word. Selah. Thou (m) didst cleave the earth with rivers.

(k) That is, your power.

(l) For he had not only made a covenant with Abraham, but renewed it with his posterity.

(m) Read (Num 20:11).

(Hab 3:10) The mountaines sawe thee, and they trembled: the streame of the water passed by: the deepe made a noyse, and lift vp his hand on hie.

(Notes Reference) The mountains saw thee, [and] they trembled: the overflowing of the water (n) passed by: the deep uttered his voice, [and] lifted up his hands on high.

(n) He alludes to the Red Sea and Jordan, which gave passage to God's people, and showed signs of their obedience as it were by the lifting up of their hands.

(Hab 3:11) The sunne and moone stood still in their habitation: at the light of thine arrowes they went, and at the bright shining of thy speares.

(Notes Reference) The (o) sun [and] moon stood still in their habitation: (p) at the light of thy arrows they went, [and] at the shining of thy glittering spear.

(o) As appears in (Jos 10:12).

(p) According to your command the sun was directed by the weapons of your people, that fought in your cause, as though it dare not go forward.

(Hab 3:12) Thou trodest downe the land in anger, and didest thresh the heathen in displeasure.

(Hab 3:13) Thou wentest foorth for the saluation of thy people, euen for saluation with thine Anointed: thou hast wounded the head of the house of the wicked, and discoueredst the foundations vnto the necke, Selah.

(Notes Reference) Thou wentest forth for the salvation of thy people, [even] for salvation with thy (q) anointed; thou didst wound the head out of the house of the wicked, by laying bare the foundation to the (r) neck. Selah.

(q) Signifying that there is no salvation, except by Christ.

(r) From the top to the bottom you have destroyed the enemies.

(Hab 3:14) Thou didest strike thorowe with his owne staues the heades of his villages: they came out as a whirle winde to scatter me: their reioycing was as to deuoure the poore secretly.

(Notes Reference) Thou didst (s) strike through with his staffs the head of his villages: they came out as a whirlwind to scatter me: their rejoicing [was] as to devour the poor secretly.

(s) God destroyed his enemies both great and small with their own weapons, though they were ever so fierce against his Church.

(Hab 3:15) Thou didest walke in the sea with thine horses vpon the heape of great waters.

(Hab 3:16) When I heard, my bellie trembled: my lippes shooke at the voyce: rottennesse entred into my bones, and I trembled in my selfe, that I might rest in the day of trouble: for whe he commeth vp vnto the people, he shall destroy them.

(Notes Reference) When I (t) heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in (u) the day of trouble: when he cometh up (x) to the people, he will invade them with his troops.

(t) He returns to that which he spoke as in, (Hab 3:2) and shows how he was afraid of God's judgments.

(u) He shows that the faithful can never have true rest, except that which they feel before the weight of God's judgments.

(x) That is, the enemy, but the godly will be quiet, knowing that all things will turn to good for them.

(Hab 3:17) For the figtree shall not flourish, neither shall fruite be in the vines: the labour of the oliue shall faile, and the fieldes shall yeelde no meate: the sheepe shalbe cut off from the folde, and there shalbe no bullocke in the stalles.

(Hab 3:18) But I will reioyce in the Lord: I will ioy in the God of my saluation.

(Notes Reference) Yet I will rejoice in the LORD, I will joy (y) in the God of my salvation.

(y) He declares in what the joy of the faithful consists, though they see ever so great afflictions prepared.

(Hab 3:19) The Lord God is my strength: hee will make my feete like hindes feete, and he will make me to walke vpon mine hie places. To the chiefe singer on Neginothai.

(Notes Reference) The LORD God [is] my strength, and he will make my feet like hinds' [feet], and he will make me to walk upon my high places. (z) To the chief singer on my stringed instruments.

(z) The chief singer upon the instruments of music, will have occasion to praise God for this great deliverance of his Church.

Passage 3: 2 Peter 1-2

(2Pe 1:1) Simon Peter a seruant and an Apostle of Iesus Christ, to you which haue obteined like precious faith with vs by the righteousnesse of our God and Sauiour Iesus Christ:

(Notes Reference) Simon (1) Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the (a) righteousness of God and our Saviour Jesus Christ:

(1) A greeting, in which he gives them to understand that he deals with them as Christ's ambassadors, and otherwise agrees with them in the same faith which is grounded on the righteousness of Jesus Christ, our God and Saviour.

(a) In that God, in standing by his promises, showed himself faithful, and therefore just to us.

(2Pe 1:2) Grace and peace be multiplied to you, through the acknowledging of God, and of Iesus our Lord,

(Notes Reference) Grace and peace be multiplied unto you (2) through the knowledge of God, and of Jesus our Lord,

(2) Faith is the acknowledging of God and Christ, from which all our blessedness issues and flows.

(2Pe 1:3) According as his diuine power hath giuen vnto vs all things that perteine vnto life and godlinesse, through the acknowledging of him that hath called vs vnto glory and vertue.

(Notes Reference) (3) According as his (b) divine power hath given unto us all things that [pertain] unto (c) life and godliness, through the (d) knowledge of him that hath called us to glory and virtue:

(3) Christ sets forth himself to us plainly in the Gospel, and that by his only power, and gives us all things which are required both for eternal life, in which he has appointed to glorify us, and also to godliness, in that he furnishes us with true virtue.

(b) He speaks of Christ, whom he makes God and the only Saviour.

(d) This is the sum of true religion, to be led by Christ to the Father, as it were by the hand.

(2Pe 1:4) Whereby most great and precious promises are giuen vnto vs, that by them ye should be partakers of the diuine nature, in that ye flee the corruption, which is in the worlde through lust.

(Notes Reference) (4) Whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the (e) divine nature, having escaped the corruption that is in the world through lust.

(4) An explanation of the former sentence, declaring the causes of so great benefits, that is, God and his free promise, from which all these benefits proceed, I say, these most excellent benefits, by which we are delivered from the corruption of this world, (that is, from the wicked lusts which we carry about in us) and are made like God himself.

(e) By the divine nature he means not the substance of the Godhead, but the partaking of those qualities, by which the image of God is restored in us.

(2Pe 1:5) Therefore giue euen all diligence thereunto: ioyne moreouer vertue with your faith: and with vertue, knowledge:

(Notes Reference) (5) And beside this, giving all diligence, (h) add to your faith virtue; and to virtue knowledge;

(5) Having laid the foundation (that is, having declared the causes of our salvation and especially of our sanctification) now he begins to exhort us to give our minds wholly to the true use of this grace. He begins with faith, without which nothing can please God, and he warns us to have it fully equipped with virtue (that is to say, with good and godly manners) being joined with the knowledge of God's will, without which, there is neither faith, neither any true virtue.

(h) Supply also, and support or aid.

(2Pe 1:6) And with knowledge, temperance: and with temperance, patience: and with patience, godlines:

(Notes Reference) (6) And to knowledge temperance; and to temperance patience; and to patience godliness;

(6) He brings up certain and other principal virtues, of which some pertain to the first table of the law, others to the last.

(2Pe 1:7) And with godlines, brotherly kindnes: and with brotherly kindnes, loue.

(2Pe 1:8) For if these things be among you, and abound, they will make you that ye neither shalbe idle, nor vnfruitfull in the acknowledging of our Lord Iesus Christ:

(Notes Reference) (7) For if these things be in you, and abound, they make [you that ye shall] neither [be] barren nor unfruitful in the knowledge of our Lord Jesus Christ.

(7) As those fruits do spring from the true knowledge of Christ, so in like sort the knowledge itself is fostered and grows by bringing forth such fruits, in so much that he that is unfruitful, did either never know the true light, or has forgotten the gift of sanctification which he has received.

(2Pe 1:9) For he that hath not these things, is blinde, and can not see farre off, and hath forgotten that he was purged from his olde sinnes.

(Notes Reference) But he that lacketh these things is blind, and (i) cannot see afar off, and hath forgotten that he was purged from his old sins.

(i) He that has not an effectual knowledge of God in him, is blind concerning the kingdom of God, for he cannot see things that are afar off, that is to say, heavenly things.

(2Pe 1:10) Wherefore, brethren, giue rather diligence to make your calling and election sure: for if ye doe these things, ye shall neuer fall.

(Notes Reference) (8) Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things, ye shall never fall:

(8) The conclusion: Therefore seeing our calling and election is approved by those fruits, and is confirmed in us, and moreover seeing this is the only way to the everlasting kingdom of Christ, it remains that we set our minds wholly on that way.

(2Pe 1:11) For by this meanes an entring shalbe ministred vnto you aboundantly into the euerlasting kingdome of our Lord and Sauiour Iesus Christ.

(2Pe 1:12) Wherefore, I will not be negligent to put you alwayes in remembrance of these things, though that ye haue knowledge, and be stablished in the present trueth.

(Notes Reference) (9) Wherefore I will not be negligent to put you always in remembrance of these things, though ye know [them], and be established in the present truth.

(9) An amplifying of the conclusion joined with a modest excuse, in which he declares his love towards them, and tells them of his death which is at hand.

(2Pe 1:13) For I thinke it meete as long as I am in this tabernacle, to stirre you vp by putting you in remembrance,

(Notes Reference) Yea, I think it meet, as long as I am in this (k) tabernacle, to stir you up by putting [you] in remembrance;

(k) In this body.

(2Pe 1:14) Seeing I knowe that the time is at hand that I must lay downe this my tabernacle, euen as our Lord Iesus Christ hath shewed me.

(2Pe 1:15) I will endeuour therefore alwayes, that ye also may be able to haue remembrance of these things after my departing.

(2Pe 1:16) For we followed not deceiuable fables when we opened vnto you the power, and comming of our Lord Iesus Christ, but with our eyes we saw his maiestie:

(Notes Reference) (10) For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty.

(10) Another amplification taken from both the great certainty and also the excellency of his doctrine, of which our Lord Jesus Christ the Son of God is author, whose glory the apostle both saw and heard.

(2Pe 1:17) For he receiued of God the Father honour and glory, when there came such a voyce to him from that excellent glory, This is my beloued Sonne, in whom I am well pleased.

(2Pe 1:18) And this voyce we heard when it came from heauen, being with him in the Holy mount.

(2Pe 1:19) We haue also a most sure worde of the Prophets, to the which ye doe well that yee take heede, as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hearts.

(Notes Reference) (11) We have also a more sure word of prophecy; (12) whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day (l) dawn, and the (m) day star arise in your hearts:

(11) The truth of the gospel is by this revealed, in that it agrees wholly with the foretellings of the prophets.

(12) The doctrine of the apostles does not contradict the doctrine of the prophets, for they confirm each other by each others testimonies, but the prophets were like candles which gave light to the blind, until the brightness of the gospel began to shine.

(l) A more full and open knowledge, than was under the shadows of the law.

(m) That clearer doctrine of the gospel.

(2Pe 1:20) So that yee first knowe this, that no prophecie of the Scripture is of any priuate interpretation.

(Notes Reference) (13) Knowing this first, that no prophecy of the (n) scripture is of any (o) private interpretation.

(13) The prophets are to be read, but so that we ask of God the gift of interpretation, for he who is the author of the writings of the prophets, is also the interpreter of them.

(n) He joins the Scripture and prophecy together, to distinguish true prophecies from false.

(o) For all interpretation comes from God.

(2Pe 1:21) For the prophecie came not in olde time by the will of man: but holy men of God spake as they were moued by the holy Ghost.

(Notes Reference) For the prophecy came not in old time by the will of man: but (p) holy men of God spake [as they were] (q) moved by the Holy Ghost.

(p) The godly interpreters and messengers.

(q) Inspired by God: their actions were in very good order, and not as the actions of the profane soothsayers, and foretellers of things to come.

(2Pe 2:1) Bvt there were false prophets also among the people, euen as there shalbe false teachers among you: which priuily shall bring in damnable heresies, euen denying the Lord, that hath bought them, and bring vpon themselues swift damnation.

(Notes Reference) But (1) there were false prophets also among the (a) people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction.

(1) As in times past there were two kinds of prophets, the one true and the other false, so Peter tells them that there will be true and false teachers in the Church, so much so that Christ himself will be denied by some, who nonetheless will call him redeemer.

(a) Under the law, while the state and policy of the Jews was yet standing.

(2Pe 2:2) And many shall follow their destructions, by whom the way of trueth shalbe euil spoken of,

(Notes Reference) (2) And many shall follow their pernicious ways; by reason of whom the way of truth shall be evil spoken of.

(2) There shall not only be heresies, but also many followers of them.

(2Pe 2:3) And through couetousnes shall they with fained words make marchandise of you, whose condemnation long since resteth not, and their destruction slumbreth not.

(Notes Reference) (3) And through covetousness shall they with feigned words make (b) merchandise of you: (4) whose judgment now of a long time lingereth not, and their damnation slumbereth not.

(3) Covetousness for the most part is a companion of heresy, and makes trade in souls.

(b) They will abuse you, and sell you as they sell cattle in an auction. (4) Comfort for the godly: God who cast the angels that fell away from him, headlong into the darkness of hell, to eventually be judged; and who burned Sodom, and saved Lot, will deliver his elect from these errors, and will utterly destroy those unrighteous.

(2Pe 2:4) For if God spared not the Angels that had sinned, but cast them downe into hell, and deliuered them into chaines of darkenes, to be kept vnto damnation:

(Notes Reference) For if God spared not the angels that sinned, but cast [them] down to (c) hell, and delivered [them] into (d) chains of darkness, to be reserved unto judgment;

(c) So the Greeks called the deep dungeons under the earth, which should be appointed to torment the souls of the wicked in.

(d) Bound them with darkness as with chains: and by darkness he means that most miserable state of life that is full of horror.

(2Pe 2:5) Neither hath spared the olde worlde, but saued Noe the eight person a preacher of righteousnesse, and brought in the flood vpon the world of the vngodly,

(Notes Reference) And spared not the (e) old world, but saved Noah the eighth [person], a (f) preacher of righteousness, bringing in the flood upon the world of the ungodly;

(e) Which was before the flood: not that God made a new world, but because the world seemed new.

(f) For one hundred and twenty years, he did not cease to warn the wicked both by word and deed, of the wrath of God hanging over their heads.

(2Pe 2:6) And turned the cities of Sodom and Gomorrhe into ashes, condemned them and ouerthrewe them, and made them an ensample vnto them that after should liue vngodly,

(2Pe 2:7) And deliuered iust Loth vexed with the vncleanly conuersation of the wicked:

(2Pe 2:8) (For he being righteous, and dwelling among them, in seeing and hearing, vexed his righteous soule from day to day with their vnlawfull deedes.)

(Notes Reference) (For that righteous man dwelling among them, in (g) seeing and hearing, (h) vexed [his] righteous soul from day to day with [their] unlawful deeds;)

(g) Whatever way he looked, and turned his ears.

(h) He had a troubled soul, and being vehemently grieved, lived a painful life.

(2Pe 2:9) The Lord knoweth to deliuer the godly out of tentation, and to reserue the vniust vnto the day of iudgement vnder punishment.

(Notes Reference) The Lord (i) knoweth how to deliver the godly out of temptations, and to reserve the unjust unto the day of judgment to be punished:

(i) Has been long practised in saving and delivering the righteous.

(2Pe 2:10) And chiefly them that walke after the flesh, in the lust of vncleannesse, and despise gouernement, which are bolde, and stand in their owne conceite, and feare not to speake euill of them that are in dignitie.

(Notes Reference) (5) But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous [are they], selfwilled, they are not afraid to speak evil of (k) dignities.

(5) He goes to another type of corrupt men, who nonetheless are within the bosom of the Church, who are wickedly given, and do seditiously speak evil of the authority of magistrates (which the angels themselves that minister before God, do not discredit.) A true and accurate description of the Romish clergy (as they call it.)

(k) Princes and great men, be they ever so high in authority.

(2Pe 2:11) Where as the Angels which are greater both in power and might, giue not railing iudgement against them before the Lord.

(2Pe 2:12) But these, as naturall brute beasts, led with sensualitie and made to be taken, and destroyed, speake euill of those things which they know not, and shall perish through their owne corruption,

(Notes Reference) (6) But these, as natural brute beasts, (l) made to be taken and destroyed, speak evil of the things that they understand not; and shall utterly perish in their (m) own corruption;

(6) An accurate description of the same persons, in which they are compared to beasts who are made for destruction, while they give themselves to fill their bellies: For there is no greater ignorance than is in these men: although they most impudently find fault with those things of which they know not: and it shall come to pass that they shall destroy themselves as beasts with those pleasures with which they are delighted, and dishonour and defile the company of the godly.

(l) Made to this end to be a prey to others: So do these men willingly cast themselves into Satan's snares.

(m) Their own wicked conduct shall bring them to destruction.

(2Pe 2:13) And shall receiue the wages of vnrighteousnes, as they which count it pleasure dayly to liue deliciously. Spottes they are and blottes, deliting them selues in their deceiuings, in feasting with you,

(Notes Reference) And shall receive the reward of unrighteousness, [as] they that count it pleasure to riot in the day time. Spots [they are] and blemishes, sporting themselves with their own deceivings (n) while they feast with you;

(n) When by being among the Christians in the holy banquets which the Church keeps, they would seem by that to be true members of the Church, yet they are indeed but blots on the Church.

(2Pe 2:14) Hauing eyes full of adulterie, and that can not cease to sinne, beguiling vnstable soules: they haue heartes exercised with couetousnesse, they are the children of curse:

(Notes Reference) (7) Having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices; cursed children:

(7) He condemns those men, showing even in their behaviour and countenance an unmeasurable lust, making trade of the souls of vain persons, as men exercised in all the crafts of covetousness, to be short, as men that sell themselves for money to curse the sons of God in the same way Balaam did, whom the dumb beast reproved.

(2Pe 2:15) Which forsaking the right way, haue gone astray, folowing the way of Balaam, the sonne of Bosor, which loued the wages of vnrighteousnes.

(2Pe 2:16) But he was rebuked for his iniquitie: for the dumme beast speaking with mans voyce, forbade the foolishnesse of the Prophet.

(2Pe 2:17) These are welles without water, and cloudes caried about with a tempest, to whome the blacke darkenes is reserued for euer.

(Notes Reference) (8) These are (o) wells without water, clouds that are carried with a tempest; to whom the mist of (p) darkness is reserved for ever.

(8) Another note by which it may be known what manner of men they are, because they have inwardly nothing but that which is utterly vain or very harmful, although they make a show of some great goodness, yet they shall not escape unpunished for it, because under pretence of false freedom, they draw men into the most miserable slavery of sin.

(o) Who boast of knowledge and have nothing in them.

(p) Most gross darkness.

(2Pe 2:18) For in speaking swelling wordes of vanitie, they beguile with wantonnesse through the lusts of the flesh them that were cleane escaped from them which are wrapped in errour,

(Notes Reference) For when they speak great (q) swelling [words] of vanity, they (r) allure through the lusts of the flesh, [through much] wantonness, those that were (s) clean escaped from them who live in error.

(q) They deceive with vain and swelling words.

(r) They take them, as fish are taken with the hook.

(s) Unfeignedly and indeed, clean departed from idolatry.

(2Pe 2:19) Promising vnto them libertie, and are themselues the seruants of corruption: for of whomsoeuer a man is ouercome, euen vnto the same is he in bondage.

(2Pe 2:20) For if they, after they haue escaped from the filthinesse of the world, through the acknowledging of the Lord, and of the Sauiour Iesus Christ, are yet tangled againe therein, and ouercome, the latter ende is worse with them then the beginning.

(Notes Reference) (9) For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

(9) It is better to have never known the way of righteousness, than to turn back from it to the old filthiness: and men that do so, are compared to dogs and swine.

(2Pe 2:21) For it had bene better for them, not to haue acknowledged the way of righteousnes, then after they haue acknowledged it, to turne from the holy commandement giuen vnto them.

(2Pe 2:22) But it is come vnto them, according to the true Prouerbe, The dogge is returned to his owne vomit: and, The sowe that was washed, to the wallowing in the myre.