Read Scripture In A Year: December 17

(Job 21:1) Bvt Iob answered, and sayd,

(Job 21:2) Heare diligently my wordes, and this shalbe in stead of your consolations.

(Notes Reference) Hear diligently my speech, and let this (a) be your consolations.

(a) Your diligent marking of my words will be to me a great consolation.

(Job 21:3) Suffer mee, that I may speake, and when I haue spoken, mocke on.

(Job 21:4) Doe I direct my talke to man? If it were so, how should not my spirit be troubled?

(Notes Reference) As for me, [is] my complaint to man? and if [it (b) were so], why should not my spirit be troubled?

(b) As though he would say, I do not talk with man but with God, who will not answer me, and therefore my mind must be troubled.

(Job 21:5) Marke mee, and be abashed, and lay your hand vpon your mouth.

(Notes Reference) Mark me, and be astonished, and lay [your] hand upon [your] (c) mouth.

(c) He charges them as though they were not able to comprehend his feeling of God's judgment, and exhorts them therefore to silence.

(Job 21:6) Euen when I remember, I am afrayde, and feare taketh hold on my flesh.

(Job 21:7) Wherefore do the wicked liue, and waxe olde, and grow in wealth?

(Notes Reference) Wherefore do the wicked (d) live, become old, yea, are mighty in power?

(d) Job proves against his adversaries that God does not punish the wicked immediately, but often gives them long life and prosperity, so we must not judge God just or unjust by the things that appear to our eyes.

(Job 21:8) Their seede is established in their sight with them, and their generation before their eyes.

(Job 21:9) Their houses are peaceable without feare, and the rod of God is not vpon them.

(Job 21:10) Their bullocke gendreth, and fayleth not: their cow calueth, and casteth not her calfe.

(Job 21:11) They send forth their children like sheepe, and their sonnes dance.

(Notes Reference) They send forth their little ones (e) like a flock, and their children dance.

(e) They have healthy children and in those points he answers to that which Zophar alleged before.

(Job 21:12) They take the tabret and harpe, and reioyce in the sound of the organs.

(Job 21:13) They spend their dayes in wealth, and suddenly they go downe to the graue.

(Notes Reference) They spend their days in wealth, and in a moment (f) go down to the grave.

(f) Not being tormented with long sickness.

(Job 21:14) They say also vnto God, Depart from vs: for we desire not the knowledge of thy wayes.

(Notes Reference) Therefore they say unto God, Depart from us; for we desire not the (g) knowledge of thy ways.

(g) They desire nothing more than to be exempt from all subjection that they should bear to God, thus Job shows his adversaries, that if they reason only by that which is seen by common experience the wicked who hate God are better dealt withal than they who love him.

(Job 21:15) Who is the Almightie, that we should serue him? and what profit should we haue, if we should pray vnto him?

(Job 21:16) Lo, their wealth is not in their hand: therfore let the counsell of the wicked bee farre from me.

(Notes Reference) Lo, their good [is] not in their (h) hand: the counsel of the wicked (i) is far from me.

(h) It is not their own, but God only lends it to them.

(i) God keep me from their prosperity.

(Job 21:17) How oft shall the candle of the wicked be put out? and their destruction come vpon them? he wil deuide their liues in his wrath.

(Job 21:18) They shall be as stubble before the winde, and as chaffe that the storme carieth away.

(Job 21:19) God wil lay vp the sorowe of the father for his children: when he rewardeth him, hee shall knowe it.

(Job 21:20) His eyes shall see his destruction, and he shall drinke of the wrath of the Almightie.

(Notes Reference) (k) His eyes shall see his destruction, and he shall drink of the wrath of the Almighty.

(k) When God recompenses his wickedness, he will know that his prosperity was vanity.

(Job 21:21) For what pleasure hath he in his house after him, when the nomber of his moneths is cut off?

(Job 21:22) Shall any teache God knowledge, who iudgeth the highest things?

(Notes Reference) Shall [any] teach (l) God knowledge? seeing he judgeth those that are high.

(l) Who sends to the wicked prosperity and punishes the godly.

(Job 21:23) One dyeth in his full strength, being in all ease and prosperitie.

(Notes Reference) One (m) dieth in his full strength, being wholly at ease and quiet.

(m) Meaning, the wicked.

(Job 21:24) His breasts are full of milke, and his bones runne full of marowe.

(Job 21:25) And another dieth in the bitternes of his soule, and neuer eateth with pleasure.

(Notes Reference) And another (n) dieth in the bitterness of his soul, and never eateth with pleasure.

(n) That is, the godly.

(Job 21:26) They shall sleepe both in the dust, and the wormes shall couer them.

(Notes Reference) They shall lie down alike in (o) the dust, and the worms shall cover them.

(o) As concerning their bodies: and this he speaks according to the common judgment.

(Job 21:27) Behold, I know your thoughts, and the enterprises, wherewith ye do me wrong.

(Job 21:28) For ye say, Where is the princes house? and where is the tabernacle of the wickeds dwelling?

(Notes Reference) For ye say, Where [is] the (p) house of the prince? and where [are] the dwelling places of the wicked?

(p) Thus they called Job's house in derision concluding that it was destroyed because he was wicked.

(Job 21:29) May ye not aske the that go by the way? and ye can not deny their signes.

(Notes Reference) Have ye (q) not asked them that go by the way? and do ye not know their tokens,

(q) Who through long travailing have experience and tokens of it, that is, that the wicked prosper, and the godly live in affliction.

(Job 21:30) But the wicked is kept vnto the day of destruction, and they shall be brought forth to the day of wrath.

(Notes Reference) That the wicked is reserved to the day of (r) destruction? they shall be brought forth to the day of wrath.

(r) Though the wicked flourish here, yet God will punish him in the last day.

(Job 21:31) Who shall declare his way to his face? and who shall reward him for that he hath done?

(Notes Reference) Who shall declare his way (s) to his face? and who shall repay him [what] he hath done?

(s) Though men flatter him, and no one dares to reprove him in this world, yet death is a token that he will bring him to an account.

(Job 21:32) Yet shall he be brought to the graue, and remaine in the heape.

(Job 21:33) The slimie valley shalbe sweete vnto him, and euery man shall draw after him, as before him there were innumerable.

(Notes Reference) The (t) clods of the valley shall be sweet unto him, and every man shall draw after him, as [there are] innumerable before him.

(t) He will be glad to lie in a slimy pit, who before could not be content with a royal palace.

(Job 21:34) How then comfort ye me in vaine, seeing in your answeres there remaine but lyes?

(Notes Reference) How then comfort (u) ye me in vain, seeing in your answers there remaineth falsehood?

(u) Saying that the just in this world have prosperity and the wicked adversity.

Passage 2: Zephaniah 3

(Zep 3:1) Woe to her that is filthie and polluted, to the robbing citie.

(Notes Reference) Woe to her that is filthy and polluted, to the oppressing (a) city!

(a) That is, Jerusalem.

(Zep 3:2) She heard not the voyce: she receiued not correction: she trusted not in the Lord: she drew not neere to her God.

(Zep 3:3) Her princes within her are as roaring lyons: her iudges are as wolues in the euening, which leaue not the bones till the morow.

(Notes Reference) Her princes within her [are] roaring lions; her judges [are] evening wolves; they (b) gnaw not the bones till the morrow.

(b) They are so greedy, that they eat up bones and all.

(Zep 3:4) Her prophets are light, and wicked persons: her priests haue polluted the Sanctuarie: they haue wrested the Lawe.

(Zep 3:5) The iust Lord is in the middes thereof: he will doe none iniquitie: euery morning doeth hee bring his iudgement to light, he faileth not: but the wicked will not learne to be ashamed.

(Notes Reference) The (c) just LORD [is] in the midst thereof; he will not do iniquity: every morning doth he bring his judgment to light, he faileth not; but the unjust knoweth no shame.

(c) The wicked thus boasted that God was ever among them, but the Prophet answers that that cannot excuse their wickedness: for God will not bear with their sins. Yet he did patiently abide and sent his Prophets continually to call them to repentance, but he profited nothing.

(Zep 3:6) I haue cut off the nations: their towres are desolate: I haue made their streetes waste, that none shall passe by: their cities are destroyed without man and without inhabitant.

(Notes Reference) I have (d) cut off the nations: their towers are desolate; I made their streets waste, that none passeth by: their cities are destroyed, so that there is no man, that there is none inhabitant.

(d) By the destruction of other nations he shows that the Jews should have learned to fear God.

(Zep 3:7) I said, Surely thou wilt feare me: thou wilt receiue instruction: so their dwelling shoulde not be destroyed howsoeuer I visited them, but they rose earely and corrupted all their workes.

(Notes Reference) I said, Surely thou wilt fear me, thou wilt receive instruction; so their dwelling should not be cut off, howsoever I punished them: but (e) they rose early, [and] corrupted all their doings.

(e) They were most earnest and ready to do wickedly.

(Zep 3:8) Therefore wait ye vpon me, saith the Lord, vntill the day that I rise vp to the praye: for I am determined to gather the nations, and that I will assemble the kingdomes to powre vpon them mine indignation, euen all my fierce wrath: for all the earth shall be deuoured with the fire of my ielousie.

(Notes Reference) Therefore (f) wait ye upon me, saith the LORD, until the day that I rise up to the prey: for my determination [is] to gather the nations, that I may assemble the kingdoms, to pour upon them mine indignation, [even] all my fierce anger: for all the earth shall be devoured with the fire of my jealousy.

(f) Seeing that you will not repent, you can expect my vengeance as well as other nations.

(Zep 3:9) Surely then will I turne to the people a pure language, that they may all call vpon the Name of the Lord, to serue him with one cosent.

(Notes Reference) For (g) then will I turn to the people a pure language, that they may all call upon the name of the LORD, to serve him with one consent.

(g) Lest any should then think that God's glory should have perished when Judah was destroyed, he shows that he will proclaim his grace through all the world.

(Zep 3:10) From beyonde the riuers of Ethiopia, the daughter of my dispersed, praying vnto me, shall bring me an offering.

(Notes Reference) From beyond the rivers of Ethiopia my suppliants, [even] the (h) daughter of my dispersed, shall bring mine offering.

(h) That is, the Jews will come as well as the Gentiles: which is to be understood as referring to the time of the Gospel.

(Zep 3:11) In that day shalt thou not be ashamed for all thy workes, wherein thou hast transgressed against mee: for then I will take away out of the middes of thee them that reioyce of thy pride, and thou shalt no more be proude of mine holy Mountaine.

(Notes Reference) In that day shalt thou not be ashamed for (i) all thy doings, wherein thou hast transgressed against me: for then I will take away out of the midst of thee them that rejoice in thy pride, and thou shalt no more be haughty because of my holy mountain.

(i) For they will have full remission of their sins, and the hypocrites who boasted of the temple, which was also your pride in times past, will be taken from you.

(Zep 3:12) Then will I leaue in the middes of thee an humble and poore people: and they shall trust in the Name of the Lord.

(Zep 3:13) The remnant of Israel shall do none iniquitie, nor speake lies: neither shall a deceitful tongue be found in their mouth: for they shalbe fed, and lie downe, and none shall make them afraide.

(Zep 3:14) Reioyce, O daughter Zion: be ye ioyfull, O Israel: be glad and reioyce with all thine heart, O daughter Ierusalem.

(Zep 3:15) The Lord hath taken away thy iudgements: hee hath cast out thine enemie: the King of Israel, euen the Lord is in the middes of thee: thou shalt see no more euill.

(Notes Reference) The LORD hath taken away thy (k) judgments, he hath cast out thine (l) enemy: the king of Israel, [even] the LORD, [is] in the midst of (m) thee: thou shalt not see evil any more.

(k) That is, the punishment for your sin.

(l) As the Assyrians, Chaldaeans, Egyptians, and other nations.

(m) To defend you, as by your sins you have put him away, and left yourself naked, as in (Exo 32:25).

(Zep 3:16) In that day it shalbe said to Ierusalem, Feare thou not, O Zion: let not thine handes be faint.

(Zep 3:17) The Lord thy God in the middes of thee is mightie: hee will saue, hee will reioyce ouer thee with ioye: he will quiet himselfe in his loue: he will reioyce ouer thee with ioy.

(Notes Reference) The LORD thy God in the midst of thee [is] mighty; he will save, he will rejoice over thee with joy; he will rest in (n) his love, he will joy over thee with singing.

(n) Signifying, that God delights to show his love and great affection toward his Church.

(Zep 3:18) After a certaine time will I gather the afflicted that were of thee, and them that bare the reproch for it.

(Notes Reference) I will gather [them that are] sorrowful for the solemn assembly, [who] are of thee, [to whom] the reproach of (o) it [was] a burden.

(o) That is, those that were held in hatred and reviled for the Church, and because of their religion.

(Zep 3:19) Beholde, at that time I will bruise all that afflict thee, and I will saue her that halteth, and gather her that was cast out, and I will get them praise and fame in all the landes of their shame.

(Notes Reference) Behold, at that time I will undo all that afflict thee: and I will (p) save her that halteth, and gather her that was driven out; and I will get them praise and fame in every (q) land where they have been put to shame.

(p) I will deliver the Church, which now is afflicted, as in (Mic 4:6).

(q) As among the Assyrians and Chaldaeans, who mocked them and put them to shame.

(Zep 3:20) At that time wil I bring you againe, and then wil I gather you: for I wil giue you a name and a praise among all people of the earth, when I turne backe your captiuitie before your eyes, saith the Lord.

Passage 3: 1 John 3-4

(1Jo 3:1) Behold, what loue the Father hath giuen to vs, that we should be called the sonnes of God: for this cause this world knoweth you not, because it knoweth not him.

(Notes Reference) Behold, (1) (a) what manner of love the Father hath bestowed upon us, that we should be (b) called the sons of God: (2) therefore the world knoweth us not, because it knew him not.

(1) He begins to declare this agreement of the Father and the Son, at the highest cause, that is, at that free love of God towards us, with which he so loves us, that also he adopts us to be his children.

(a) What a gift of how great love.

(b) That we should be the sons of God, and so, that all the world may see that we are so. (2) Before he declares this adoption, he says two things: the one, that this so great a dignity, is not to be esteemed according to the judgment of the flesh, because it is unknown to the world, for the world knows not God the Father himself.

(1Jo 3:2) Dearely beloued, nowe are we the sonnes of God, but yet it is not made manifest what we shall be: and we know that when he shalbe made manifest, we shalbe like him: for we shall see him as he is.

(Notes Reference) (3) Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be (c) like him; for we shall see him (d) as he is.

(3) The other: This dignity is not fully revealed to us ourselves, much less to strangers, but we are sure of the accomplishment of it, in as much as we shall be like the Son of God himself and shall enjoy his sight indeed, such as he is now, but yet this is deferred until his next coming.

(d) For now we see as in a glass (1Co 13:12)

(1Jo 3:3) And euery man that hath this hope in him, purgeth himselfe, euen as he is pure.

(Notes Reference) (4) And every man that hath this hope in him purifieth himself, even (e) as he is pure.

(4) Now he describes this adoption (the glory which as yet consists in hope) by the effect that is, because whoever is made the Son of God, endeavours to resemble the Father in purity.

(e) This word signifies a likeness, but not an equality.

(1Jo 3:4) Whosoeuer committeth sinne, transgresseth also the Law: for sinne is the transgression of the Lawe.

(Notes Reference) (5) Whosoever (f) committeth sin transgresseth also the law: for (g) sin is the transgression of the law.

(5) The rule of this purity can from no where else be taken but from the law of God, the transgression of which is called sin.

(f) Does not give himself to pureness.

(g) A short definition of sin.

(1Jo 3:5) And ye knowe that hee was made manifest, that he might take away our sinnes, and in him is no sinne.

(Notes Reference) (6) And ye know that he was manifested to take away our sins; and in him is no sin.

(6) An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the Holy Spirit, therefore whoever is truly a partaker of Christ, does not give himself to sin, and on the contrary, he that gives himself to sin does not know Christ.

(1Jo 3:6) Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither hath knowen him.

(Notes Reference) Whosoever abideth in him sinneth not: whosoever (h) sinneth hath not seen him, neither known him.

(h) He is said to sin, that does not give himself to purity, and in him sin reigns: but sin is said to dwell in the faithful, and not to reign in them.

(1Jo 3:7) Litle children, let no man deceiue you: he that doeth righteousnes, is righteous, as hee is righteous.

(Notes Reference) (7) Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

(7) Another argument of things joined together: He that lives justly, is just, and resembles Christ that is just, and by that is known to be the Son of God.

(1Jo 3:8) He that comitteth sinne, is of the deuil: for the deuill sinneth from the beginning: for this purpose was made manifest that Sonne of God, that he might loose the workes of the deuil.

(Notes Reference) (8) He that committeth sin is of the (i) devil; for the devil (k) sinneth from the (l) beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.

(8) An argument taken by contrast: the devil is the author of sin, and therefore he is that serves sin is of the devil, or is ruled by the inspiration of the devil: and if he is the devil's son, then is he not God's son: for the devil and God are so contrary to one another that the Son of God was sent to destroy the works of the devil. Therefore on the other side, whoever resists sin, is the son of God, being born again of his Spirit as of new seed, in so much, that by necessity he is now delivered from the slavery of sin.

(i) Resembles the devil, as the child does the father, and is governed by his Spirit.

(k) He says not "sinned" but "sins" for he does nothing else but sin.

(l) From the very beginning of the world.

(1Jo 3:9) Whosoeuer is borne of God, sinneth not: for his seede remaineth in him, neither can hee sinne, because he is borne of God.

(Notes Reference) Whosoever is born of God doth not commit sin; for his (m) seed remaineth in him: and he cannot sin, because he is born of God.

(m) The Holy Spirit is so called by the effect he works, because by his power and mighty working, as it were by seed, we are made new men.

(1Jo 3:10) In this are the children of God knowen, and the children of the deuil: whosoeuer doeth not righteousnesse, is not of God, neither he that loueth not his brother.

(Notes Reference) (9) In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, (10) neither he that loveth not his brother.

(9) The conclusion: by a wicked life they are known who are governed by the Sprit of the devil: and by a pure life who are God's children.

(10) He begins to commend charity towards the brethren as another mark of the sons of God.

(1Jo 3:11) For this is the message, that ye heard from the beginning, that we should loue one another,

(Notes Reference) (11) For this is the message that ye heard from the beginning, that we should love one another.

(11) The first reason taken from the authority of God who gives the commandment.

(1Jo 3:12) Not as Cain which was of that wicked one, and slewe his brother: and wherefore slewe he him? because his owne workes were euill, and his brothers good.

(Notes Reference) (12) Not as Cain, [who] was of that wicked one, and slew his brother. (13) And wherefore slew he him? Because his own works were evil, and his brother's righteous.

(12) An amplification taken from the contrary example of Cain who slew his brother.

(13) A short digression: Let us not marvel that we are hated by the world for doing our duty, for such was the condition of Abel who was a just person: and who would not rather be like him than Cain?

(1Jo 3:13) Marueile not, my brethren, though this world hate you.

(1Jo 3:14) We know that we are translated from death vnto life, because we loue the brethren: he that loueth not his brother, abideth in death.

(Notes Reference) (14) We (o) know that we have passed from death unto life, because we love the brethren. He that loveth not [his] brother abideth in death.

(14) The second reason: Because charity is a testimony that we are translated from death to life: and therefore hatred towards the brethren is a testimony of death, and whoever nourishes it fosters death in his bosom.

(o) Love is a token that we are translated from death to life, for by the effects the cause is known.

(1Jo 3:15) Whosoeuer hateth his brother, is a manslayer: and ye know that no manslayer hath eternall life abiding in him.

(Notes Reference) (15) Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.

(15) A confirmation: Whoever is a murderer, is in eternal death: he who hates his brother is a murderer, therefore he is in death. Thereupon follows the other side: He that loves his brother has passed to life, for indeed we are born dead.

(1Jo 3:16) Hereby haue we perceiued loue, that he layde downe his life for vs: therefore we ought also to lay downe our liues for the brethren.

(Notes Reference) (16) Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.

(16) Now he shows how far Christian charity extends, even so far, that according to the example of Christ every man forgets himself, to provide for and help his brethren.

(1Jo 3:17) And whosoeuer hath this worlds good, and seeth his brother haue neede, and shutteth vp his compassion from him, howe dwelleth the loue of God in him?

(Notes Reference) (17) But whoso hath this (p) world's good, and seeth his brother have need, and (q) shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?

(17) He reasons by comparisons: for if we are bound even to give our life for our neighbours, how much more are we bound to help our brothers' needs with our goods and substance?

(p) Wherewith this life is sustained.

(q) Opens not his heart to him, nor helps him willingly and cheerfully.

(1Jo 3:18) My litle children, let vs not loue in worde, neither in tongue onely, but in deede and in trueth.

(Notes Reference) (18) My little children, let us not love in word, neither in tongue; but in deed and in truth.

(18) Christian charity stands not in word but in deed, and proceeds from a sincere affection.

(1Jo 3:19) For thereby we know that we are of the trueth, and shall before him assure our hearts.

(Notes Reference) (19) And hereby we know that we are of the truth, (20) and shall assure our hearts before him.

(19) He commends charity, by three effects: for first of all, by it we know that we are indeed the sons of God, as he showed before.

(20) Therefore it comes that we have a quiet conscience, as on the opposite side he that thinks that he has God for a judge, because he is guilty to himself either he is never or else very rarely quiet, for God has a far sharper sight then we, and judges more severely.

(1Jo 3:20) For if our heart condemne vs, God is greater then our heart, and knoweth all things.

(Notes Reference) For (4) if our heart condemn us, God is greater than our heart, and knoweth all things.

(r) If an evil conscience convicts us, much more ought the judgment of God condemn us, who knows our hearts better than we ourselves do.

(1Jo 3:21) Beloued, if our heart condemne vs not, then haue we boldnes toward God.

(Notes Reference) (21) Beloved, if our heart condemn us not, [then] have we confidence toward God.

(21) A third effect also rises from the former, that in these miseries we are sure to be heard, because we are the sons of God: as we understand by the grace of sanctification which is only for the elect.

(1Jo 3:22) And whatsoeuer we aske we receiue of him, because we keepe his commandements, and do those things which are pleasing in his sight.

(Notes Reference) (22) And whatsoever we ask, we receive of him, because we keep his commandments, and do those things that are pleasing in his sight.

(22) The conclusion, that faith in Christ and love one towards another are things joined together, and therefore the outward testimonies of sanctification must and do answer that inward testimony of the Spirit given to us.

(1Jo 3:23) This is then his commandement, That we beleeue in the Name of his Sonne Iesus Christ, and loue one another as hee gaue commandement.

(1Jo 3:24) For hee that keepeth his commandements, dwelleth in him, and he in him: and hereby we knowe that hee abideth in vs, euen by that Spirit which he hath giuen vs.

(Notes Reference) And he that keepeth his commandments dwelleth in him, and he in him. And hereby we know that he abideth in us, by the (f) Spirit which he hath given us.

(f) He means the Spirit of sanctification, whereby we are born again and live to God.

(1Jo 4:1) Dearely beloued, beleeue not euery spirit, but trie the spirits whether they are of God: for many false prophets are gone out into this worlde.

(Notes Reference) (1) Beloved, believe not every (a) spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world.

(1) Taking occasion by the name of the Spirit, lest love and charity should be separated from the worship of God, which chiefly depends on his true knowledge, he returns to that which he spoke of in the second chapter concerning the taking heed of antichrists: He will have us here take heed of two things, the one is, that seeing there are many false prophets, we should not trust every man: the other is, that because many men teach false things, we should not therefore believe any. We must then observe, that we may be able to discern the spirits of God which are to be followed, from impure spirits which are to be avoided.

(a) This is spoken by metonymy and it is as if he had said, Believe not every one who says that he has a gift of the Holy Spirit to do the office of a prophet.

(1Jo 4:2) Hereby shall ye know the Spirit of God, Euery spirit which confesseth that Iesus Christ is come in the flesh, is of God.

(Notes Reference) (2) Hereby know ye the Spirit of God: (b) Every spirit that confesseth that (c) Jesus Christ is come in the (d) flesh is of God:

(2) He gives a certain and perpetual rule to know the doctrine of antichrist, that is, if either the divine or human nature of Christ, or the true uniting of them together is denied: or if the least jot that may be, be detracted from his office who is our only king, prophet and everlasting high priest.

(b) He speaks simply of the doctrine, and not of the person.

(d) Is true man.

(1Jo 4:3) And euery spirit that confesseth not that Iesus Christ is come in the flesh, is not of God: but this is the spirit of Antichrist, of whome ye haue heard, how that he should come, and nowe already he is in this world.

(1Jo 4:4) Litle children, ye are of God, and haue ouercome them: for greater is he that is in you, then he that is in this world.

(Notes Reference) (3) Ye are of God, little children, and have overcome them: because greater is he that is in you, than he that is in the world.

(3) He comforts the elect with a most sure hope of victory: but yet so, that he teaches them that they fight not with their own power, but with the virtue and power of God.

(1Jo 4:5) They are of this worlde, therefore speake they of this world, and this world heareth them.

(Notes Reference) (4) They are of the world: therefore speak they of the world, and the world heareth them.

(4) He brings a reason why the world receives these teachers more willingly than the true: that is, because they speak nothing but that which is worldly: which is another note also to know the doctrine of antichrist by.

(1Jo 4:6) We are of God, he that knoweth God, heareth vs: he that is not of God, heareth vs not. Heereby knowe wee the spirit of trueth, and the spirit of errour.

(Notes Reference) (5) We are of God: he that knoweth God heareth us; he that is not of God heareth not us. Hereby know we the (e) spirit of truth, and the spirit of error.

(5) He testifies to them that his doctrine and the doctrine of his companions, is the assured word of God which of necessity we have boldly to set against all the mouths of the whole world, and thereby discern the truth from falsehood.

(e) True prophets, against whom are false prophets, that is, those who err and lead others into error.

(1Jo 4:7) Beloued, let vs loue one another: for loue commeth of God, and euery one that loueth, is borne of God, and knoweth God.

(Notes Reference) (6) Beloved, let us love one another: (7) for love is of God; and every one that loveth is born of God, and knoweth God.

(6) He returns to the commending of brotherly love and charity. (7) The first reason: because it is a very divine thing, and therefore very fitting for the sons of God: so that whoever is missing it cannot be said to know God correctly.

(1Jo 4:8) Hee that loueth not, knoweth not God: for God is loue.

(Notes Reference) He that loveth not knoweth not God; (8) for God is love.

(8) A confirmation: for it is the nature of God to love men, of which we have a most manifest proof above all other, in that of his only free and infinite good will towards us his enemies, he delivered to death, not a common man, but his own Son, indeed his only begotten Son, to the end that we being reconciled through his blood might be partakers in his everlasting glory.

(1Jo 4:9) Herein was that loue of God made manifest amongst vs, because God sent that his onely begotten sonne into this world, that we might liue through him.

(1Jo 4:10) Herein is that loue, not that we loued God, but that he loued vs, and sent his Sonne to be a reconciliation for our sinnes.

(1Jo 4:11) Beloued, if God so loued vs, we ought also to loue one another.

(Notes Reference) (9) Beloved, if God so loved us, we ought also to love one another.

(9) An other reason by comparison: if God so loved us, shall not we his children love one another?

(1Jo 4:12) No man hath seene God at any time. If we loue one another, God dwelleth in vs, and his loue is perfect in vs.

(Notes Reference) (10) No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is (g) perfected in us.

(10) A third reason: Because God is invisible, therefore by this effect of his Spirit, that is, by charity, he is understood to be not out of us, but united with us and in us, in whom he is so effectually working.

(g) Is surely in us indeed, and in truth.

(1Jo 4:13) Hereby know we, that we dwell in him, and he in vs: because he hath giuen vs of his Spirit.

(1Jo 4:14) And we haue seene, and doe testifie, that the Father sent that Sonne to be ye Sauiour of the world.

(Notes Reference) (11) And we have seen and do testify that the Father sent the Son [to be] the Saviour of the world.

(11) He underlays this charity with another foundation, that is, faith in Jesus, which joins us indeed with him, even as charity witnesses that we are joined with him. Furthermore he testifies of Christ, as who had seen him with his eyes.

(1Jo 4:15) Whosoeuer confesseth that Iesus is the Sone of God, in him dwelleth God, and he in God.

(Notes Reference) Whosoever shall (h) confess that Jesus is the Son of God, God dwelleth in him, and he in God.

(h) With such a confession as comes from true faith, and is accompanied with love, so that there is an agreement of all things.

(1Jo 4:16) And we haue knowen, and beleeued ye loue that God hath in vs. God is loue, and he that dwelleth in loue, dwelleth in God, and God in him.

(Notes Reference) And we have known and believed the love that God hath to us. (12) God is love; and he that dwelleth in love dwelleth in God, and God in him.

(12) A fourth reason: God is the fountain and wellspring of charity indeed charity itself: therefore whoever abides in it, has God with him.

(1Jo 4:17) Herein is that loue perfect in vs, that we should haue boldnes in the day of iudgement: for as he is, euen so are we in this world.

(Notes Reference) (13) Herein is our love made perfect, that we may have boldness in the day of judgment: because (i) as he is, so are we in this world.

(13) Again (as before) he commends love, seeing that by our agreement with God in this thing, we have a sure testimony of our adoption, it comes to pass by this that without fear we look for that latter day of judgment, so that trembling and torment of conscience is cast out by this love.

(i) This signifies a likeness, not an equality.

(1Jo 4:18) There is no feare in loue, but perfect loue casteth out feare: for feare hath painefulnesse: and he that feareth, is not perfect in loue.

(Notes Reference) There is no (k) fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.

(k) If we understand by love, that we are in God, and God in us, that we are sons, and that we know God, and that everlasting life is in us: he concludes correctly, that we may well gather peace and quietness by this.

(1Jo 4:19) We loue him, because he loued vs first.

(Notes Reference) (14) We love him, because he first loved us.

(14) Lest any man should think that that peace of conscience proceeds from our love as the cause, he goes back to the fountain, that is, to the free love with which God loves us although we deserved and do deserve his wrath. From this springs another double charity, which both are tokens and witnesses of that first, that is, that we love God who loved us first, and then for his sake our neighbours also.

(1Jo 4:20) If any man say, I loue God, and hate his brother, he is a liar: for how can he that loueth not his brother whom he hath seene, loue God whom he hath not seene?

(Notes Reference) (15) If a man say, I love God, and hateth his brother, he is a liar: (16) for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

(15) As he showed that the love of our neighbour cannot be separate from the love with which God loves us because this last gives rise to the other: so he denies that the other kind of love with which we love God, can be separate from the love of our neighbour: of which it follows, that they who say they worship God, and yet do not regard their neighbours lie shamelessly.

(16) The first reason taken from comparison: why we cannot hate our neighbour and love God, that is, because he that cannot love his brother whom he sees, how can he love God whom he cannot see?

(1Jo 4:21) And this commandement haue we of him, that he that loueth God, should loue his brother also.

(Notes Reference) (17) And this commandment have we from him, That he who loveth God love his brother also.

(17) A second reason, why God cannot be hated and our neighbour loved, because this same lawmaker commanded us both to love him and our neighbour.